[Wop +; + Kee s « r Warm RV B4-10 OO EA), Sty At 1977 i) ) Goruell University Library Sthaca, New York CHARLES WILLIAM WASON COLLECTION CHINA AND THE CHINESE THE GIFT OF CHARLES WILLIAM WASON CLASS OF 1876 1918 Cornell University Libr: Sain RECORDS OF THE GENERAL CONFERENCE OF THE Protestant Missionaries of China, HELD AT PpHANGHAT, May 10-24, 1877. SHANGHATL: PRESBYTERIAN MISSION PRESS. MDCCCLEXVIII. & PREFACE, HE General Conference of Missionaries which held its session in Shanghai from the 10th to the 24th May, 1877, resolved to publish its proceedings in a book, and appointed a Committee of five to edit it. Two members of the Conference,—Rev. M. T. Yates, D.D., and Rev. C. W. Mateer,—having volunteered to assume the whole expense of pub- lication, and to trust to the sale of the book for their reimbursement, one great difficulty was thereby disposed of, and the way paved for carrying on the work. Accordingly, arrangements were made at the Presbyterian Mission Press in Shanghai, to proceed with the publication as early and rapidly as practicable. As only three members of the Editorial Committee oeeided’ in Shane- hai, the details of preparing the manuscripts for the press and case the proofs necessarily devolved on them. The quantity and variety of these manuscripts and the condition of some of them made it requisite that not only time and care should be expended on them, but that some responsibility also should be assumed in order to do justice to the book. There are typographical errors which must be charged to the Shang- hai members of the Editorial Committee, not to the compositors or printers, all of whom are Chinese,—a fact, by the way, which though very inter- esting in itself, did not tend to insure freedom from errors in English type The time taken for the publication of these Records may to some persons seem long, and therefore it is right to say, that the paper en which this book is printed had not only to be ordered from England, but to be made after it was ordered; and, further, that many of the man- uscripts, which were carried away from the Conference by their owners to be perfected and returned, wore late in getting back to Shanghai; (five essays and forty-one speeches were not returned; ) and lastly, the lithographing of the maps with which the volume is illustrated required moro time than had been anticipated. For the drafting of these maps, which add much to the interest and value of the book, we are indebted to the handy skill of the Rev. L. W. Kip, of Amoy. To the Rev. 8. L. Baldwin, of Foochow, one of the Secretaries of the late Conference, and the Rey. C. W. Matcer of Tungchow we owe the preparation of the Introduction, and, to the former of these two, other useful items of the book. PREFACE, To the Rev. J. W. M. Farnham of Shanghai, aided by Mr. Dyer, must be credited most of the tabulated statistics of Protestant Missions, which are the result of no little patient and painstaking labour. To the Rev. W. 8. Holt, Superintendent of the Press, we would make our acknowledgments for his uniform courtesy and accommodation in helping on the work. And now that the work is done and our trust has been discharged, the book is sent out in the earnest hope that it may, by God’s blessing be made to serve the cause of Christian Missions among the heathen, and thus give ample proof that the time which we have spent on it has not been spent in vain. M. T. Yates. R. NeExson. EpiroriaL ComMMITT&e. E. R. Barrett. Suancual, February 1st, 1878. ERRATA. Page 203 Line 42, For “Roy. 8. L. Barpwin, A. M. E. M. Foo- cHow,” read “Rev. C. C. Banpwix, D.D., A.B.C.F.M. Foocnow.” The first Line of Page 245, should be the first Line of Page 248. Page 246 Line 1, before ‘“‘Holy Ghost,” insert “have been sur- rounded on every hand, by temptations and trials far beyond.” » 9804, For ‘May 19th,” read “May 18th,” and for “ Moryina Srssion,” read ‘‘ AFTERNOON SESSION.” » 466, Line 15, for 37th, read 47th. CONTENTS. Introduction 2. Preliminary Committees. List of Members of Conference Abstract of Proceedings... Committees appointed Resolutions passed ... PROCEEDINGS. Sermon ... : : : The Holy Spirit 3 in connection with our ele Entire Consecration essential to Missionary Boies The Field in all its Magnitude... Buddhism and Taoism in their Popular aupacta: st Discussion. . Preaching to tlie Heathen, Matter ad “Marne. Discussion. Itineration far and near. 0. ok. cee cee ee ges Discussion. Medical Missions. ... Discussion. Feet Binding.... Discussion. Woman’s work fee woman. .., Discussion Pace. iy. 17 18 24 32 45 55 62 val 76 83 93 107 114 126 132 137 139 152 CONTENTS. Pace. Relation of Protestant Missions to education. ... 160 Day Schools. ... Ba 180 Boys’ Boarding Schools. 188 Discussion. a ee a er 196 Christian Literature, what has been done and what is needed 203 Importance of a Vernacular Christian Literature. .. 213 Discussion. ae 219 Secular Literature. 227 Discussion. a - a 235 Standard of Adubestont to full Sica Moabaetis: 241 DISCUSSION. oi Sho Pee Ade: aa en, dee: SE Re ae 251 The Best Means of Elevating the Moral and a Spistual 1 Tone of the Native Church. : : 255 Discussion. 267 The Duty of the oe Buctdeuts re in a Bvangelization of of China, and the Best Means of doing so. 272 Discussion. 279 Self-Support of the Native naan, 283 Discussion. 293 The Native Patou 299 Discussion, aie ais: Say aad - BS 465 APPENDIX. I.—Girls’ Boarding Schools, 00... 2. ee ee eee tee ee 467 II.—Reports of Committees, ... a. Gee cee BEL III.—Statistical Tables of Protestant Mision 4 in Chia, wae ean AYD IV.—Statistical Tables of Roman Catholic Missions in China. ... 488 Tndex: 2o0..Gae. Gae -4R OWES OSA a Ae ae awe wa, ke ee “ABD INTRODUCTION. — —_-_- e+e —__ —__— The Conference whose proceedings are contained in the following pages had its origin in connection with the meeting of the Presbyterian Synod of China at Chefoo, in August 1874. There were present on that occasion, not only the members of the Synod, but also delegates from several of the other Presbyterian bodies represented in China, who came together for the purpose of consulting as to the propriety of bringing about a closer union between the several members of the Presbyterian family in China. This gathering, together with the resident missionaries of different missions, and a few others who were in Chefoo for the purpose of recruit- ing their health, made a goodly assembly of missionaries from the differ- ent parts of China, and the occasion was improved for holding a series of evening meetings, partly to hear reports of the work from different mis- sion stations, and partly for the discussion of questions of common inter- est connected with the mission work. It was during these meetings that the subject of a General Confer- ence of all the Protestant Missionaries in China came up. The proposi- tion met with the hearty approval of nearly all the missionaries then pre- sent in Chefoo. Several meetings were held for the discussion of the subject. The result of these discussions was that a Committee, consist- ing of Rev. J. L. Nevius D.D., Rey. A. Williamson, LL.D, and Rev. J. B. Hartwell, was appointed, with instructions to draw up a circular and send it to all the Protestant Missionaries in China, stating the object proposed, and requesting their views as to the propriety and practicabil- ity of such a Conference, the time and place most convenient for holding it, the subjects most suitable for discussion, and the names of persons best qualified to write on given subjects. The circular was issued in due time, and in addition to the above, it recommended the local Conferences throughout China to take up the subject, and if the proposal was favour- ably received by them, to appoint a person to act on a Comiittee of Arrangements to be composed of one from each coast province and one from the Mission Stations on the Yangtsze. The answers to their circular, received by the Chefoo Committee brought before them a great variety of views and suggestions bearing on the whole subject, including an extensive list of subjects proposed for discussion. Some opposed the Conference, others were doubtful of any good results commensurate with the time and expense involved, but the majority strongly favored the project. Some stations, however, failed to respond and others misunderstood some points in the circular. The Committee felt unable to decide the matter and so issued another circular il INTRODUCTION. containing a summary of replies, and subjects suggested, and asked a new and full vote. When replies to this circular were received they published a summary of the result in the May-June number of the Chinese Recorder for 1875, in which they advised the holding of the Conference and summoned the Committee of Arrangements to meet. The Committce of Arrangements consisted of A. Wylie, Esq., representing Hongkong and the Province of Canton’ Rev. C. Douglas, LL.D, representing Formosa and the Province of Fokien. » 9d. Butler, representing the Province of Chekiang. », W. Muirhead, Bs a 3 » Kiangsu. » G. John, i », Langtsze Ports. >, ©. W. Mateer, a Newchwang and the Province of Shantung. » J. Edkins, » the Province of Chihh. Five of the seven members of this Committee met according to ap- pointment in Shanghai, on the 25th of October, 1875. After examining the materials in their possession, consisting of a large amount of public and private correspondence handed over to them by the Provisional Com- mittee, and availing themselves of the personal knowledge of the differ- ent members of the Committee, it was found that fully two thirds of all who had expressed their views on the subject, were in favor of the Conference. In view of this fact, the Committee unanimously resolved to invite the Pro- testant Missionaries in China to meet in a General Conference at Shanghai on the 10th day of May, 1877, and proceeded to make arrangements ac- cordingly. They drew up a programme of exercises extending over a period of eleven days, consisting of the subjects for each day and the names of persons selected to write upon them. The programme thus drawn up was substantially carried out. For various reasons a few changes, especially in the names of writers, were subsequently made by correspond- ence between the several members of the Committee. They appointed local Committees to consult the Missionaries in Shanghai and make with them suitable arrangements for the entertain- ‘nent of the Conference—also to procure if possible a reduction of fare from the several steamship Companies — also to procure a suitable place for holding the meetings, and to make provision for defraying the expenses of the Conference. In all these matters the local Committees were eminently successful, and their labors, seconded by the generous hospitality of the Shanghai missionary community, contributed much towards securing a large attendance, and making the Conference a success. They also appointed a Committee representing the two parts of the long standing controversy on the terms for God and Spirit, to whom they committed the whole subject with instructions to report to the Conference. This Committee consisted of Right Rey. Bishop Russell, D.D. INTRODUCTION. i Rev. J. L. Nevius, D.D., and Rey. H. Blodget, D.D., of the onc part, and Rev. John Chalmers, Rey. R. Lechler and Rev. Chas. Hartwell of the other. The Committee also drew up an address to the several Boards and Tissionary Societies represented in China, setting forth the desirableness of the Conference, and asking their co-operation and assistance. Having made these arrangements the Committee drew up a circular letter addressed to their constituents, detailing their action and then ad- journed to meet five days before the Conference, to make any further pre- liminary arrangements that seemed necessary. As soon as the holding of the Conference was announced and the programme published, a perceptible change came over the attitude of those who had hitherto stood aloof from the undertaking. Many who took no interest in the project at first, now seconded it warmly and did all in their power to promote the object in view. At many of the mission stations, long before the time of meeting, the Conference was made a subject of special prayer, that the spirit of har- mony and love might prevail in all its deliberations, and that the occasion might be made a season of rich spiritual blessing to all in attendance. Much time was also given to public and private prayer during the sessions, and to this prayerful spirit, more than to any other cause, we may ascribe the delightful harmony and real brotherly kindness which pervaded all the meetings of the Conference. Subjects upon which there existed u wide difference of opinion, and the discussion of which many feared would create unpleasant feelings, and disturb the harmony of the body, were brought forward and dis- cussed in a calm and Christian spirit, to the delight and edification of all. The Conference has now passed into history, but its influence for good will continue to be felt for many years in the mission work in China, and will we trust and believe, greatly redound to the glory of God. The delightful fraternal intercourse to which it gave occasion, and the many endearing friendships then formed, will long be cherished as a sacred memory by all who were present. The substantial result of the Con- ference is this goodly volume of essays and discussions. It is believed that these Records of the first General Conference of Protestant Mission- aries in China, comprising, as they do, so many essays by able and exper- ienced missionaries, together with the discussions on the same, giving the varying, sometimes opposing, views of others equally interested in the common work, will constitute a treasury of materials from which present and future missionaries may draw stores of valuable information ; also that the circulation of these Records at home will disseminate much important information and be instrumental in creating a deeper interest in China as a mission field. PRELIMINARY COMMITTEES. ——~A0T T—The Chefoo Committee. [Appointed by a mecting of Missionaries at the time of the session of the Presbyterian Synod at Chefoo, August, 1874.] The Rey. J. L. Nevius, D.D. The Rey. Alex. Williamson, LL.D. The Rey. J. B. Hartwell. W.—The Committee of Arrangements. {Chosen by the Missionaries of the Different Provinces in response to the invitation of the Chefoo Committee. ] The Rey. Carstairs Douglas, LL.D., Fokien, (Chairman.) The Rey. John Butler, Chekiang, (Secretary.) The Rev. William Muirhead, Kiangsu. The Rev. Griffith John, Hupeh. The Rey. C. W. Mateer, Shantung. The Rey. J. Edkias, D.D., Chili. Alexander Wylie, Esq., acting for Kwantung. VII.--Vhe Committee on Lerms. [Appointed by the Committee of Arrangements. ] The Rt. Rev. W. A. Russell, D.D. The Rey. R. Lechler. The Rev. H. Blodget, D.D. The Rey. Charles Hartwell. The Rey. John Chalmers.* The Rev. J. L. Nevius, D.D. * Rey. J. Chalmers subsequently declincd to act and the romaining two members of the same part appointed Rey. J. Edkins, D.D., to take his place. Rev. J. L. Nevius, D.D., was providentially prevented from attending the Conference, and when during the sessions of the Conference the Committee were about to meet to pre- pare their report, the remaining two members of the same part appointed Rey. C. W. Mateer to act in his place. RECORDS OF THE General Conference of the Protestant Missionaries of China, HELD AT SHANGHAT, MAY 10-24, 1877. te EMBERS OF ONFERENCE, mM fF AMERICAN BAPTIST MISSIONARY UNION, 8. P. Barchet, M.D., ... aah ity oo i mee Ningpo. Rev. M. A. Churchill,... a aa 6 FA Miss A. M. Vielde, ... bo ie o.3 wes a Swatow. Rev. J. R. Goddard, ... bes ar sigh se Sa Ningpo. » H.C. Lord, D.D., es “as sis 3 ses 55 » 5. B. Partridge, ... Sek us ee ey ee Swatow. AMERICAN BIBLE SOCIETY. Rey. L. H. Gulick, M.D., sau oe we ... Yokohama. AMERICAN BOARD OF COMMISSIONERS FOR FOREIGN MISSIONS. Rev. H. Blodget, D.D., ee “6 oa Ag .. Peking. » Chauncey Goodrich, ... ies a sa ... Lung-chow. » Charles Hartwell, ee ma =e a Gh Foochow. Mrs. Hartwell,... ae oe ade ve — oe 3 Miss A. M. Payson, ... Awe ba one ae ee ; 4 Rev. D. Z. Sheffield, ... a ak a eee a. Dung-chow. » ©. A. Stanley, ... ae, eee ah ene re Tientsin. > %. F. Woodin, ... Rees a 2 ey sens Foochow. AMERICAN METHODIST EPISCOPAL MISSION. Rey. 8. L. Baldwin, ... we Med i = Foochow. » V.C. Hart, es a a et es .. . Kiu-kiang. Mrs. Hart, we pe sa as fon Fon es a Rev. N. J. Plumb, ... ste diss es aon oh Foochow. Mrs. Plumb, ... ake A ae sek ida ae 3 ‘Miss B. Woolston, 8 ao x aes an ar 5 » 8. H. Woolston, ... 4 oes ae me: a x5 AMERICAN PROTESTANT EPISCOPAL MISSION. Miss L. M. Fay, “At shed he he am a Shanghat. Rev. R. Nelson, D.D., ea re sete ae pe af Mrs. Nelson, ... an Be aS a: Ns 55 Miss Mary C. Nelson, .. sae ian pis en ah 5 Rev. E. H. Thomson, ... aa ie 4 an ae Shanghat. Mrs. Thomson... wae ne on on ei ue 55 AMERICAN PRESBYTERIAN MISSION. Rey. John Butler, ah dace hat ap a je Ningpo. 2 MEMBERS OF CONFERENCE. Rev. Samuel Dodd, Mrs. Dodd, ; Miss C. B. Downing, .. = Rev. J. M. W. Farnham, Mrs. Farnham,,. Rev. G. F. Fitch, Mrs. Fitch, ae A. Gordon, Esq., Miss I’. E. Harshberger, Rev. W. S. Holt, Lan Mrs. Holt, oe Miss A. P. Ketchum, Rey. C. Leaman, : aw eA, Leyenberger, » D.N. Lyon, Mrs. Lyon, oe Rev. C. W. Mateer, » C.R. Mills, » J. 8S. Roberts, Mrs. Roberts, ... » Shaw, “et Rev. A. Whiting, Mrs. Whiting, .. AMERICAN REFORMED CHURCH MISSION. Rey. J. V. N. Talmage, D.D., AMERICAN SOUTHERN BAPTIST CONVENTION. Rev. T. P. Crawford, ... Mrs. Crawford, Rev. R. H. Graves, M. D., » M.T. Yates, D.D., Mrs. Yates, AMERICAN SOUTHERN METHODIST EPISCOPAL MISSION. Rey. Y. J. Allen, Mrs. Allen, ba _ Rev. J. W. Lambuth, . Mrs. Lambuth,.. Rey. A. P. Parker, AMERICAN SOUTHERN PRESBYTERIAN MISSION, Rev. H. C. DuBose, Mrs. DuBose, ... Rev. B. Helm, ... . Miss Kirkland, 7 G. W. Painter, Esq., ... Mrs. Randolph, Miss A. C. Safford, Rev. J. L. Stuart, Mrs. Stuart, : BASEL MISSIONARY SOCIETY. Rev. R. Lechler, Hangchow. Tungchow. Shanghai. a” Soochow. Shanghai. Ningpo. Shanghai. ” Ningpo. Nanking. Ningpo. Hangchow. ny Tung-chow. ”? é Shanghat. ” Tung-chow. Nanking. ” Amoy. Tung-chow. Canton. Shanghat. ” Shanghat. 29 ” ” Soochow. Soochow. Soochow. Hangchow. 2? ae Soochow. Hangchow. aE Hongkong. MEMBERS OF CONFERENCE. BRITISH AND FOREIGN BIBLE SOCIETY. A. Wylie, Esq., CHINA INLAND MISSION. Mr. F. W. Baller, Mrs. Baller, ... Mr. A. W. Douthwaite, Mrs. Douthwaite, Miss Huberty, ... » Knight, ... Pee H. Murray, Mr. G. Parker, .. » . Pearse, . Mrs. Pearse, Mr. G. Stott, Mrs. Stott, ae Rey. J. H. Taylor, M.D., Mr. M. H. Taylor, Miss Wilson, CHURCH MISSIONARY SOCIETY. Rey. J. Bates, . » F. F. Gough, Mrs. Gough, . Rey. J. C. Hoare, Miss M. Laurence, Rey. A. E. Moule, » R. Palmer, Rt. Rey. Bishop Russell, Rey. R. W. Stewart, Mrs. Stewart, ... wee Rev. J. D. Valentine, sth Mrs. Valentine, ENGLISH PRESBYTERIAN MISSION. Rev. Thomas Barclay, .. Rey. Carstairs Douglas, LL. Dy H. lL. Mackenzie, aes ” ENGLISH UNITED MNTHODIST FREE CHURCH. Rev. R. Swallow, Mrs. Swallow, ... ENGLISH WESLEYAN MISSION. Rev. D. Hill, ... A.W. Nightingale, LONDON MISSIONARY SOCIETY. 19. Rev. E. R. Barrett, Mrs. Barrett, Miss Bear, : a Rey. Thomas Bryson, ue » HH. J. Dukes, ae » J. Hdkins, D.D..,... Mrs. Edkins, #5 Shanghai. Chinkiang. Shau-hing. Noganking. Chink ining. Shau-hing. Chinkiang. Nganking. 2? Wenchow. Chinkiang. Honan Province. Nganking. Ningpo. Hangchow. Shau-hing. Ningpo. Foochow. Shauehing. Tat-wan, Formosa. Amoy. Swatow. Ningpo. 2” Wu-sueh. Wuchang. Shanghat. Wu chang. Ainoy. Peking. oT ALPHABETICAL LIST OF MEMBERS. Rev. A. Foster, aa ie 1 aa A ae Shanghat. Griffith John, ... eh eae is ae he Hankow. Mrs. John, mag Le eae dey at) sf ” Rev. William Muirhead, of ake ae es Ne Shanghai. Mrs. Muirhead, abi He av See ue se » UNITED PRESBYTERIAN CHURCH OF SCOTLAND. Rey. Alexander Williamson, LL.D.,... she ae ae Chefov. UNCONNECTED WITH ANY SOCIETY. Mr. 8. Dyer, ... ae ae eer ee ee os Shanghat. Mrs. Dyer, 2 de eae a Nic ae Be 3 Miss Mary Jones, se a 2a ee sie Bo Ningpo. Miss Fannie Lord, ade a4 ee tos he he 5 A. ALPHABETICAL ist OF MEMBERS. The following abbreviations are used in this List :— B. C. F. M—American Board of Commissioners for Foreign Missions. OO OMh hb bbb bb hg B. M. U—American Baptist Missionary Union, B. 8.—American Bible Soviety. M. E. M.—American Methodist Episcopal Mission. P. HE. M.—American Protestant Episcopal Mission, . M—American Presbyterian Mission. . C. M.—American Reformed Church Mission. . B. C.—American Southern Baptist Convention. .M. E. M.—American Southern Methodist Episcopal Mission, . P. M—American Southern Presbyterian Mission. . S.—-Basel Missionary Societ:. . M.—China Inland Mission. . 8.—Church Missionary Socicty. . M—English Presbyterian Mission. . M. F. C.—English United Methodist Free Church. . M.—English Wesleyan Mission. . 8.—London Missionary Society. . G.—Society for the Propagation of the Gospel, . P. M.—Scotch United Pre .byterian Mission. Fe nnn! sy LATE OF NAMES OF MEMBERS. ARRIVAL IN CHINA. OF WHAT WHERE MISSION. STATIONED, ”? Allen, Rev. Y.J. 0.0 0... 1... | 1860. JAS. M. ELM.) Shanghai. Mrs. bee aes ated ” ” ” Baldwin, Rev. S. L. te oe) vee | 1859. | ALM. ELM. Foochow. Baller, F.W. ... 0... 0 0. 0... | (1878. C. I. M. Chinkiang. oe Mrs... eae Jeg ane’ |) ESO: Barchet,S.P.,MD. |. _. ..| 1865. | A.B.M.U.| Ningpo. Barclay, Rev. T. foe gts Vege Ieee eae E. P Barrett, Rev. E.R... 0... 0 0... | 1874 L. M. ”? .M. Taiwan. 8. Shanghai. ” Mrs. iets eid ote siete vee 1877. ” ALPHABRTICAL LIST OF MEMBERS. Sr DATE OF ; ‘mean NAMES OF MUMBERS. arrivan| °F aig acest it Guren,| MisstOw. STATIONGD. Bates, Rev. J. ... 1867. C. M.S. Ningpo. Bear, MTS Sic «ag ye hes tee 1869. L. M.S. Stuenghat, Blodget, Rev. H., D.D. ... 1854. j|A. B.C. F.M. Piheing. Bryson, Rev. T. 0... 1866. L. M. $8. Wuchang. Butler, Rev. J... 1868. A. P.M. Ningyio. Churchill, Rev. M. A. 1874. | A. B.M.U.| Sheuhing. Crawford, Rev. J. P. 1852. | A.S.B.C. | Lungchow. ” Mrs. ” ” ” Dodd, Rev. 8. ... 1861. A. P. M. Hangyehow, >» Mrs. ese Bale | a 1865. . » Douglas, Rey. C., LL.D., 1855. iE. P.M. Amoy. Douthwaite, A. W. ... 1874. C. 1. M. Ju-chine, cas Mrs. ” be be Downing, Miss C. B. 1866. A. P.M. Chefoo. DuBose, Rev. H.C.... 1872. | A. S. P. M. Svvchow. “ Mrs. ... : Es 5 ms Dukes, Rey. E. J. 1874, L. M.S. -Lnoy. Dyer, 8. 1875. |Unconnected.| Shanghai. %” Mrs. ” ” ” Edkins, Rev. J., D.D. 1848. L. M.S. Peking. 5 Mrs. 1863. ” ” Farnham, Rey. J. M. W.... 1860. A. P. M. Shanghai. 99 Mrs. as ewe, ” ” ” Fay, Miss LM... 1851. | A. P.E. M. s Fielde, Miss A. M. ... 1866. | A. B. M. U. Swatow. Fitch, Rev. G. F. 1870. A. P. M. Soochow. > Mrs. eae - 3 ” Foster, Rev. A.... 1871. L. M.S. Shanghai. Goddard, Rev. J. R. 1868. | A. B. M. U. Ningpo. Goodrich, Rev. C. 1865. |A.B.C.F. MJ Tungchow. Gordon, A. ae ees 1870. A.P.M Shanghai. Gough, Rey. F. F. ... 1850. C.M.S Ningpo. ” Mrs. ssieye sare age 1856. ” ” Graves, Rev. R. H., M.D. 1856. | A.S. B.C Cunton. Gulick, Rev. L. H., M.D. 1876. A. B.S Yokohama. Harshberger, Miss F. li... 1874, A.P.M Ningpo. Hart, Rey. V. C. 1866. | A.M. E.M.} Kiukiang. ” Mrs.... ‘aes ” ” ” Hartwell, Rev. C. 1853. |A.B.C.F.M. Foochow. 3 Mrs. ... A ws se Helm, Rev. B. ... 1868. | A.S. P.M. | Hangchow. Hill, Rev. D.... 1865. E.W. M. Wusueh. Hoare, Rev. J. C. 1874. C. M.S. Ningpo. Holt, Rev. W. 8. 1873. A. P. M. Shanghai. ” Mrs.... scat ” ” ” Huberty, Miss ... 1876. Cc. 1. M. Nganking. oO ALPHABETICAL LIST OF MEMBERS. NAMES OF MEMBERS ee Sunes Aecaee : MISSION. STATIONED. IN CHINA. John, Rev.G. 2... 0... | 1855. L. M.S. Hankow. » Mrs.. sees neh. Geo aa cee f bBo 3 Jones, Miss } “Mary vee vee oe | 1869. | Unconnected. Ningpo. Ketchum, Miss A.P. ... ... ... | 1876. A. P.M. Ningpo. Kirkland, Miss... 2.00... 0...) 2. | 1875. | ALS. P.M. | Hangehow. Knight, Miss ... 0. 0. 1... | 1876. C.I. M. Chinkiang. Lambuth, Rev. J. W ..we . | 1854. [ALS ML ELM) Shanghai. or) Mrs.... a stn dag Saha >” ” ” Laurence, Miss M. ... 0. we 0.) DSTO. C. M.S. Ningpo. Leaman, Rey. C. 0... 0. | 187A A. P.M. Nanking. Lechler, Rev. R. 0. 0 | 1847. B.M.S. Hongkong. Leyenberger, Rev. J. A. 0.00...) 1866. A. P. M. Ningpo. Lord, Rev. B.C. D.D. ... 0... | 1847. | A.B. M. U. ie Lord, Miss Fannie, ... ... ... .../ 1876. | Unconnected. = Lyon, Rev. DiNe ee nee see aes | 1870. A. P.M. THe nyehor. » Mrs. cH tac nee) Cage age ” ” » 1 Mackenzie, Rev. H.L. 2... 0. 2...) 1860. i. P.M. Swatow. Mateer, Rev. C.W.... 0. 2. ... | 1863. A. P.M. Puugchow. Milla, Rew Gee cst nee nae es | ESB. “ a Moule, Rev. A.B. 0. 186" C. M.S. Hangchow. Muirhead, Rev. W....0 00.0 0... | S47. L. M. 8. Sanh, Mrs. we sce ene aoe ib SIBAS: 5 ” Murray, Miss J... 0. | 1876. Cc. 1. M. Kinehor. Nelson, Rev. R.,D.D. 2.0... 2.) 1851. ) A. P.E.LM. | Shanghai. gus, VoD = aoe Oe, Lea ie eae ss 4 ” rr) Miss Mary, ere ates be 1876. ” i > Nightingale, Rev. E. W.. woe aa | EBA li. W. MM. | Wuehang. Painter, G.W.... 0. 0. ow. | 1873. | ALS. PLM. Tangehow. Palmer, Rev. R. a ke Ree endl) BZOr C.M.S. Shauhing. Parker, Rev. A.P.... 0.0 0... | 1875, [A.S.M.E.M. Svoehorr. Parker, G. none eae, Sell! AUSZG i C. I. M. Chinkinng. Partridge, Rey. 8. B. vee uae eee | 1869, | A.B. M. OU. Swatore. Payson, Miss A. M. we ue eee | 1869, JA. B.C. MM. Poochou. Pearse, He. ... 0. | 18976. C. I. M. Nyanking. So) RSet. “Bes. Cae aS Bee Bes i | i Plumb, Rev. N. J. 0.00. 0... | 1870, | A.M. ELM. Foochow. si MSE ce! ah age? “de. Jee! SYR: 5 a Randolph, Mrs. A.W... 0. | 1872, | ALS. PLM. Hangchow. Roberts, ee J.S. wie alee cyas|' SLBBR: A. P.M. Shanghai. TS scx one 55 ” ” Russell, Rt. Rev. W. ce DD. ...| 1848. C. M.S. Ningpo. Safford, Miss A.C.... 0... 0... 0. | 1873. | ALS. P.M. Soochow. Scott, Rev.C. Po. | 1874 8. P, G. Chefoo, Shaw, Mrs. M.H. ... 2. 0... | 1874. A. P.M. Tungchow. Sheffield, Rev. D. Zw... | 1869, JA. B.C. FM! Taungchow. ALPHABETICAL LIST OF MEMBERS. 7 eee. BARE ON op wee | wi NAMES OF MEMBERS, ARRIVAL specentis | ea gisseneie PNG CHAR | NE pe Stanley, Rev. C. A... 1862. JA. B.C. BLM. Wontesian. Stewart, Rev. R. W. 1876. C. M.S. Pouehow, ” Mrs. ” | ” Stott, G. 1866. C. - M. Wencharw. » Mrs. 1870. 5 \ a Stuart, Rev. J. le 1868. | A. 8S. P.M. | Hunychow, » Ms. ... 1875. 7 Swallow, Rev. R. 1874. jE. U. M. PC C., Ningpo. ; Mrs. ... 1875. 5 - Talmage, Rev. J. V.N., D.D. 1847. | A. B.C. M. | Amoy. Taylor, Rev. J. H., M.D. 1854. C.1I.M Chinkiang. Taylor, M.H. ...... 1873. Pa ‘HonunProv. Thomson, Rev. E. H. 1859. | A.P.E.M. | Shenghai. 319 Mrs. . 1854. ” ! ” Valentine, Rev. J. D. 1864. C. M.S. | Shutuhing. ” Mrs.... ” ” | ” | Whiting, Rev. A. 1873. A.P.M. | Nanking. 33 Mrs. ... es os ” Williamson, Rey. a DED, 1855. | 8. U. P.M. | Chefoo. Wilson, Miss... 1876. C.1.M. | Nyunking. Woodin, Rey. 8. F.... 1860. JA. B.C. MM. | Foochow. Woolston, Miss B. .. 1859. | A. M. EB. M. re 2 Miss 8. H. 33 Bd \ ” Wylie, A. 1847. | B.F. B.S. | Shanghai. Yates, Rey. M. T., D.D.. 1847. | A.S. B.C. | Shanghat. Mrs. tes ct ” % 2 WRITERS OF PAPERS WHO WERE NOT PRESENT AT THE CONFERENCE. DATE OF NAMES OF WRITERS. arrivaL | Cf WHAT | pesrpENce. : IN cHina,| MISSION. Baldwin, Rev. C.C., D.D. ... 1848. |A.B.C.F.M.) Fvochow. Butcher, Very Rev. C. H., D.D. 1864. |Brit.Chaplain| Shanghat. Corbett, Rev. H. ... ... 1863. A. P.M, Chefoo. Gauld, W.,M.D._... 5 E. P. M. Swatow. Happer, Rev. A.P., D. D. 1844. A. P.M. Canton. Kerr, J.G.,M.D. 1... 1854. Oakland, C. Legge, J., D. D., LL.D. 1839. L.M. 8. |OxfordUniv. Macgregor, Rey. W. 1864. E. P. M. Amoy. Martin, Rev. W. A. P.,, DD. Srey 1850. |Peking Univ. Peking. Sites, Rev. N. 1861. | A.M. EH. M. Foochow. 8 ANALYSIS OF MEMBERS ATLENDING THE CONFERENCE. fIONORARY MEMBERS. C. P. Blethen, Esq, ... ... ...| D. J. Maegowan, M.D., ... D. Cranston, Esq.,... ... ... ... | Mrs. Macgowan, Mrs. Cranston, ce eae) a. | C. Schmidt, Esq., J. Fryer, Bsq., ... Lue ee ee | Rev. Wang cro J. Jelena, M.D., kee: dhe eau] Se Wierr, Ksq,, -. J. Kavanagh, Esq.,... ive! deg. aap MRS: Weir, se D. B. McCartee, M.D., ... ... K. Wheatley, Esq., . eee Mrs. McCartee, ———_—__-__~+> —> ¢-<—_ -__ ANALYSIS OF MEMBERS PITENDING THE fONFERENCE, Total number of members—Gentlemen, _... ‘ei ae ane 74 Ladies, ... a eh ae Ban 52 Total, ee a ox 4126 Honorary members, ... see i 16 Grand Total, ie . 142 MISSIONS REPRESENTED. FE- MALE. | yapp, | TOLAL- American Presbyterian, ... . ste gear aadlf 1S 11 24 - Southern Presbyterian, .. A 5 9 re Board, ... 6 2 8 +5 Methodist Episcopal, 3 4 7 35 Protestant ees 2 A 6 73 Baptist, 5 1 6 $3 Southern Baptist, . 3 2 5 9 Methodist Episcopal Chr ch ‘South, 3 2 5 93 Reformed Church, . ad 1 er 1 Bible EV OneN os 1 ia 1 Basel,.. f : 1 a 1 China Inland, Hs ae 7 8 15 Church Missionary Society, et 8 4 12 London Missionary Society, ... 7 5 12 English Presbyterian, 3 vee 3 35 Wesleyan, ... 2 weg 2 United Methodist Free Church, 1 1 2 Society for Propagation of Gospel, _... 1 we 1 United Presbyterian Church of Scotland, 1 any 1 British and Foreign Bible Society, 1 site 1 Unconnected with any Society, 1 3 4 74 | 52 | 196 ABSTRACT OF “PROCEEDINGS. 9 PROVINCES REPRESENTED. PE- : MALE. | aig, | TOTAL Chihli, i 5 1 6 Shantung, ... 5 3 8 Honan, 1 ts 1 Hupeh, 4 1 5 Kiangsi, 1 1 2 Anghwei, ... 1 3 A Kiangsu, 23 19 42 Chekiang, ... 21 17 38 Fokien, . 9 6 15 Kwangtung, 4 1 5 74 52 | 126 SUMMARY. Presbyterians, ... be cis a se sth re oa 45 Kpiscopalians, ... re sa sis ey whe oe ss 23 Congregationalists, ... se des ve aes we ne 21 Baptists, seit is es a — he si be 16 Methodists, ... ae ses be oan ane i wie 16 Lutheran, 1 Unconnected, 4 Total, a oe .. 126 American Societies, ... Ai nae bs an ae Z ve English Do. ax aye? Basa eas sath vibes jae 49 German Do. ee er wn ie Gas Sed gat 1d Unconnected, ... ati ae its a sai a are 4 Total, aa as wa 126 ABSTRACT OF PROCEEDINGS. FIRST DAY.—MORNING SESSION. 7 Saanewal, May 10th, 1877. _The General Conference of the Protestant Missionaries of China as- sembled at Temperance Hall, Shanghai, at 11 a.m., when the opening sermon was preached by the Rev. J. V.N. Talmage, D.D., of Amoy, from Matt. 28: 18-20. AFTERNOON SESSION, 2 le 2.380 P.M. The Conference met for organization. The Rev. Carstairs Douglas, LL.D., of Amoy, Chairman of the Committec of Arrangements, called the 10 ABSTRACT UF PROCELDINGS. meeting to order, and requested the Rev. John Butler, of Ningpo, Secret- ary of the Committee, to call the roll of members. (See the List of members). Tn accordance with the recommendation of the Committee of Arrange- ments two Chairmen, two Secretaries and a Treasurer were chosen. The following persons were duly elected :— CuatrMen.—The Rev. Robert Nelson, D.D., of Shanghai. The Rev. Carstairs Douglas, LL.D., of Amoy. Srcretaries.—The Rev. 8. L. Baldwin, of Foochow. The Rev. John Butler, of Ningpo. Truasvrex.—The Rev. William Muirhead, of Shanghai. Rules for the Guidance of Business were adopted, the appointment of Committees ordered, and a resolution of thanks to the Committee of Arrangements passed. (See Res. I.). The Rev. William Muirhead then read resolutions of welcome to the Conference, which had been adopted by the missionaries of Shanghai. The organization of the Conference being completed, the Rev. Griffith John, of Hankow, read a paper on “the Holy Spirit in Connection with our work,” which was followed by appropriate devotional exercises. EVENING SESSION. 7.30 P.M The Conference met at Union Chapel, and the Rev. Robert Nelson, D.D., of Shanghai, read a paper on “ Entire Consecration essential to Missionary Success.” : The Chairman announced the names of the Committees on Business and Devotional Services. (See Committees I. and IT.). SECOND DAY.—-MORNING SESSION. Rev. Dr. Douglas presided. Fripay, May 11th.—9.30 a.m. Devotional exercises conducted by the Rev. C. R. Mills, of Tung- chow. A paper on “The Field of Labor in all its Magnitude” was read by the Rev. Alexander Williamson, LL.D., of Chefoo. This was followed by a paper on “Confucianism, in its relation to Christianity,” by the Rev. James Legge, D.D., LL.D., of Oxford Univer- sity, which was read by the Rey. William Muirhead, and discussed until the hour of adjournment. AFTERNOON SESSION. Rev. Dr. Nelson presided. 2.30 PM. The subject of Confucianism was further discussed. A paper on “The Popular Aspects of Tauism and Buddhism” was read by the Rev. J. Edkins, D.D., of Peking. A general discussion of the subjects presented in the paper followed. Requests were presented for prayer on behalf of our brethren laboring among the sufferers from the famine in Shantung, and for the blessing of God upon the work in which they are engaged; and the Conference joined in earnest prayer for those objects. THIRD DAY.—MORNING SESSION. Rev. Dr. Douglas presided. Sarurpay, May 12th.—9.30 a.m. Devotional exercises conducted by the Rev. R. Lechler, of Hongkong. ABSTRACT OF PROCEEDINGS. 11 On motion of the Rev. Dr. Talmage, a Committee of seven was ordered on the division of the field of labor. On motion of the Rev. Dr. Williamson a Committee on a system of representing Chinese sounds was ordered. A paper on “Preaching to the Heathen” was then read by the Rev. William Muirhead, of Shanghai, and was discussed until the hour of adjournment. AFTERNOON SESSION. Rev. Dr. Nelson preside. 2.30 P.M. Papers on the subject of “Itineration’”’ were read by the Rev. B. Helm, of Hangchow, and the Rev. J. H. Taylor, M.D., of Chinkiang; and the subject was discussed by various members of the Conference. EVENING SESSION. Rev. Dr. Douglas presided. 7.30 P.M. Devotional exercises conducted by the Rev. G. John, of Hankow. The evening was occupied with further discussion of the subject of “Preaching to the Heathen.” FOURTH DAY.—MORNING SESSION. Rev. Dr. Douglas presided. Monpay, May 14th.—9.30 a.m. Devotional exercises conducted by the Rev. J. Hudson Taylor, M.D., of Chinkiang. A paper on ‘ Medical Missions,” by J. G. Kerr, M.D., now of San Francisco, was read by the Rey. J. S. Roberts; and a paper on the same subject by William Gauld, M.D., of Swatow, was read by the Rev. H. L. Mackenzie. The subject was then discussed by several members. A paper on the subject of “Feet Binding,’ by Miss 8. H. Woolston, of Foochow, was then read by the Rev. 8. L. Baldwin, and discussed until the hour of adjournment. AFTERNOON SESSION. Rev. Dr. Nelson presided. 4.30 P.M. Devotions conducted by the Rev. D. N. Lyon, of Hangchow. The Rev. Messrs. F. W. Baller, E. R. Barrett, Thos. Bryson, A. W. Douthwaite, A. Foster, D. Hill, C. Leaman, A. W. Nightingale, A. P. Parker and E. Pearse were appointed Conference Reporters. The Rev. Dr. Yates offered resolutions in regard to an appeal to the Churches in behalf of China, which were referred to the Business Committee. A paper on “ Woman’s Work for Women,” by the Rev. A. P. Happer, D.D., of Canton, was then read by the Rev. W. 8. Holt. Another paper on the same subject, by Mrs. Crawford, of Tungchow, was read by the Rev. T. P. Crawford, and was followed by a general discussion of the subject. The Chairman announced the Committees on the Division of the Field, and on a System for representing Chinese sounds. (See Commit- tees III. and IV.). The Rev. R. H. Graves, M.D., offered resolutions in regard to meet- ings for prayer, which were adopted. (See Res. II.). 12 ABSTRACT OF PROCEEDINGS. FIFTH DAY—-MORNING SESSION. Rev, Dr. Nelson presided. ' - Turspay, May 15th.—9.30 a.m. Devotions conducted by the Rev. 8S. L. Baldwin, of Foochow. A letter of salutation from the Native Assistants of the American Baptist Mission at Swatow was presented. oe Papers on “The Relation of Protestant Missions to Education” were read by the Rey. R. Lechler, of Ilongkong, and the Rev. C. W. Mateer, of Tung-chow. A paper on Day Schools was read by the Rev. E. H. Thomson, of Shanghai. AFTERNOON SESSION. Rev. Dr. Douglas presided. 4.3) P.M. Devotional exercises conducted by the Rev. H. L. Mackenzie, of Swatow. A paper on Girls’ Day Schools by Mrs. Gough, of Ningpo, was read. by the Rev. I. F. Gough. A paper on Boys’ Boarding Schools was read by the Rev. 8. Dodd, of Hangchow. A paper on Girls’ Boarding Schools, by Miss M. Laurence, of Ning- po, was read by the Rev. A. EH. Moule. "The whole subject of education was then discussed. The session closed with prayer by the Rt. Rev. Bishop Russell. SIXTH DAY.—MORNING SESSION. Rev, Dr. Nelson presided. Wepnespay, May 16th.—9 a.m. Devotions conducted by the Rev. D. Hill, of Wu-sueh. A paper on “Christian Literature—what has been done, and what is needed,” by the Rev. C. C. Baldwin, D.D., of Foochow, was read by the Rey. S. F. Woodin. A paper on ‘‘The Importance of a Vernacular Christian Literature, with especial reference to the Mandarin,” was read by the Rev. Chauncey Goodrich, of Peking. General discussion of these subjects followed. The Rev. S. L. Baldwin offered resolutions concerning the appoint- ment of a Committee on Literature, which were referred to the Business Committee. The Business Committee reported back Dr. Yates’ resolutions in regard to an appeal to the churches, and they were unanimously adopted. (See Res. III.) AFTERNOON SESSION. Rev, Dr. Douglas presided, 4.30 p.m. Devotions conducted by the Rey. R. H. Graves, M. D., of Canton. A paper on “Secular Literature,” by the Rev. W. A. P. Martin, D.D., LL.D., of Peking, was then read by the Rev. William Muirhead. The Rev. Y. J. Allen, of Shanghai, delivered an address on the same subject, which was then generally discussed. ‘ : A resolution, passed by the ladies of the Conference at their meeting to-day, in regard to Homes for Single Ladies, was ordered to be entered upon the records. (See Res. IV.) ABSTRACT OF PROCEEDINGS. 13 Resolutions of respect to the memory of the late Mrs. T. C. Doremus, of New York, passed by the ladies at their meeting, were presented to the Conference, and adopted by the whole body. (See Res. V.) EVENING SESSION. Rev. Dr. Nelson presided. 8.30 PM. The session was devoted to the discussion of Medical Missions. SEVENTH DAY—MORNING SESSION. Rev. Dr. Douglas presided. Tuurspay, May 17th.—9 am, Devotions conducted by the Rev. A. E. Moule, of Hangchow. he Business Committee reported back the resolutions in regard to the appointment of a Committee on Literature, and they were unanimous- ly adopted. (See Res. VI.) The Committce on Terms made their report, which was unanimously adopted. (See Report I.) Papers on “The standard of admission to Church Membership’ were read by the Rey. J. W. Lambuth, of Shanghai, and the Rev. C. A. Stan- ley, of Tiientsin; and were followed by a general discussion of the subject. Papers on “The Best Means of Elevating the Moral and Spiritual Tone of the Native Church’? were read by the Rey. F. F. Gongh, of Ninepo, and the Rev. H. L. Mackenzie, of Swatow. EVENING SESSION. - Rev. Dr. Nelson presided. 7.30 P.M. The subject of elevating the moral and spiritual tone of the native church was generally discussed. A paper on “The Duty of the Foreign Residents to aid in the Evangelization of China, and the best means of doing so,” by the Very Rey. Dean Butcher, of Shanghai, was then read by the Rev. A. E. Moule; and the subject was discussed until the hour of adjournment. EIGHTH DAY—-MORNING SESSION. ev. Dr. Douglas presided. Fripay, Muy 18th.—9 am. Devotional exercises conducted by the Rev. L. H. Gulick, M.D. A paper on the subject of ‘The Self-Support of the native Churches” was read by the Rev. S. L. Baldwin, of Foochow; and was followed by general discussion. A paper on ‘‘‘The Native Pastorate,” by the Rev. Hunter Corbett, of Chefoo, was then read by the Rey. C. R. Mills. A paper on the same subject, by the Rev. John Butler, of Ningpo, was read in part. AFTERNOON SESSION. Rev. Dr. Nelson presided. 4.30 P.M. Devotions conducted by the Rev. C. A. Stanley, of T‘ientsin. On motion of the Rey. Dr. Williamson, a Committee of Three on Periodical Literature was ordered; and the Chairman announced the names of said committee. (See Com. VI.) The Rev. J. Butler finished the reading of his paper on “The Native Pastorate,”’ and the subject was generally discussed. 14 ABSTRACT OF PROCEEDINGS. The Committee on a System of Representing Chinese Sounds report- ed a resolution, which was unanimously adopted, appointing a Committee to arrange such a system. (See Com. VII.) On motion of the Rey. B. Helm, the preparation of a tract on self- support was requested. (See Res. VII.) NINTH DAY—-MORNING SESSION. Rev. Dr. Douglas presided. Sarurpay, Muy 19th.—9. a.m. Devotions conducted by Rey. T. Bryson, of Wu-chang. The Rev. Dr. Douglas announced the Committee on Literature and Statistics. (See Com. VIII.) A paper on “The Advantages and Disadvantages of Native Assis- tants” was read by the Rev. T. P. Crawford, of Tung-chow. A paper on the same subject by the Rev. N. Sites, of Foochow, was read by the Rev. 8. L. Baldwin; after which a general discussion of the subject followed. A paper on the question, ‘How shall the native church be stimulat- ed to more aggressive work?” was then read by the Rev. R. H. Graves, M.D., of Canton. AFTERNOON SESSION. Rev. Dr. Nelson presided. 4.30 P.M. Devotions conducted by the Rey. E. Pearse, of Nganking. The subject of stimulating the native church to more aggressive work was generally discussed. A paper on ‘‘Opium, and its Bearing on the spread of Christianity in China,” was then read by the Rev. A. 1. Moule, of Hangchow. A letter from the Rev. A. P. Happer, D. D., of Canton, urging ac- tion on this subject, was read. The subject was then generally discussed. On motion of the Rev. C. A. Stanley, a Committee was ordered, to consider and report what action the Conference should take in the mat- ter. (See Com. IX.) TENTH DAY——MORNING SESSION. Rev. Dr. Nelson presided. Monpay, May 21st—9 a.m. Devotions conducted by the Rev. J. V.N. Talmage, D. D., of Amoy. A paper on ‘“‘Ancestral Worship” was read by the Rev. M. T. Yates, D. D., of Shanghai. A paper on ‘‘Questionable Practices connected with Marriage and Funeral Ceremonies” was read by the Rev. Charles Hartwell, of Foochow. A paper on the same subject by the Rey. D. Z. Sheffield, of T‘ung- chow, was read by the Rev. Chauncey Goodrich. . The subjects presented by these papers were then discussed until the hour of adjournment. AFTERNOON SESSION. Rev. Dr. Douglas presided. 4.30 P.M Devotions conducted by the Rev. F. F. Gough, of N ingpo. The discussion on ancestral worship, and marriage and funeral cere- monies was continued. A paper on “the Treaty Rights of Native Christians, and the Duty ABSTRACT OF PROCEEDINGS. 15 of Missionaries in Regard to their Vindication,” was read by the Rev. J. A. Leyenberger, of Ningpo; and was followed by a general discussion of the subject. ELEVENTH DAY—MORNING SESSION. Rev. Dr. Douglas presided. Tuespay, Muy 22nd.—9 am. Devotions conducted by the Rev. J. L. Stuart, of Hangchow. A paper on “Principles of Translation into Chinese’? was read by the Rev. J. 8. Roberts, of Shanghai; and was followed by discussion. A paper on the question, ‘Should the native churches in China be united ecclesiastically, and independent of foreign churches and socie- ties?” Was then read by the Rev. J. V. N. Talmage, D.D., of Amoy; and was followed by discussion. On motion of the Rey. G. F. Fitch, the Rev. William Muirhead was eens a Committee to receive subscriptions in behalf of the Shantung sufferers. AFTERNOON SESSION. Rev. Dr. Nelson presided. 4,30 P.M. Devotions conducted by the Rev. V. C. Hart, of Kiukiang. The discussion on the ecclesiastical relations of the native churches was continued. A paper on “The Inadequacy of the present means for the Evange- lization of China, and the necessity for far greater effort and more systematic co-operation on the part of different societies, so as to occupy the whole field,” was then read by the Rev. Carstairs Douglas, LL.D., of Amoy. The subject was then generally discussed. The Committee on the division of the field of labor made their report, which was unanimously adopted. (See Report II.) TWELFTH DAY—MORNING SESSION. Rev. Dr. Nelson presided. Wepnespay, May 23rd.—9 a.m. Devotional exercises conducted by the Rev. J. R. Goddard, of Ningpo. A paper on the “Training of Native Agents” by the Rev. Wm. Macgregor, of Amoy, was then read by the Rev. T. Barclay, of T‘ai-wan- fu, Formosa; after which the subject was generally discussed. A resolution proposed by the Rev. 8. L. Baldwin, in regard to the omission of the essay and discussion on Confucianism from the publish- ed records, was adopted without a dissenting voice. (See Res. VIII.) Resolutions offered by the Rev. Dr. Yates, in regard to the publica- tion of the records, were adopted. (See Res. IX.) Resolutions offered by the Rev. C. R. Mills, in regard to a map of China and statistical tables, were adopted. (See Res. X.) AFTERNOON SBSSION. Rev. Dr. Dougiits presided. 3 P.M. Devotions conducted by the Rev. 8. B. Partridge, of Swatow. On motion of the Rev. Y. J. Allen, a Committee was appointed to prepare a Tract to set Protestant missionaries and their work in the proper light before Chinese officials and literati. (See Com. XII.) __ The Committee on the Opium Trade presented their report, which was amended and adopted. , (See Report III.) lb ABSTRACT OF PROCEEDINGS. On motion of the Rev. C. W. Mateer, it was ordered that this report be sent by the Committee on an appeal to the churches, to the various church papers, and to the Secretary of the Anglo-Oriental Society for the suppression of the Opium Trade. The Committee on Literature and Statistics made their report, which was adopted. (See Report IV.) The Committee on Periodicals made their report, and it was un- animously adopted. (See Report V.) The Rev. C. W. Mateer and the Rev. M. T. Yates, D.D., proposed to the Conference to assume the financial responsibility of printing the records of the Conference: and their proposition was gratefully accepted. The Rev. Dr. Douglas stated that three friends in Great Britain had authorized him to draw for $250 in aid of the expenses of the Conference, and that he would now place that amount at the disposal of the Conference. On motion of the Rey. C. W. Mateer, it was resolved that this sum be handed to the Editorial Committee, to be used in sending the printed records to the principal colleges in Europe and America, and to Theological seminaries. EVENING SESSION. Rev, Dr, Nelson presided. , 8 P.M. And conducted the devotional exercises. A resolution offered by the Rev. T. P. Crawford, in regard to secur- ing from the Bible Societies the printing of Bibles in China, with a preface and brief notes, was adopted. (See Res. XI.) A resolution offered by the Rev. C. Douglas, LL.D., asking that Bible colporteurs be allowed also to sell Tracts was adopted. (See Res. XII.) The Rey. Dr. Talmage offered a resolution in regard to the papers on Native Assistants, which was adopted. (See Res. XIII.) The Rev. Dr. Yates offered a 1esolution in reference to the appeal to the churches, which was adopted. (See Res. XIV.) The Rev. B. Helm offered a resolution in regard to Foot-binding, which was adopted. (See Res. XV.) The Rev. C. R. Mills offered resolutions of thanks, which were adopted. (See Res. X1X.) The Rev. 8. L. Baldwin offered a resolution to place on record our gratitude for the Conference, and the blessings attending it. (See Res. XX.) The Rev. C. Douglas, LL.D., offered a resolution in regard to an- other General Conference, which was adopted. (See Res. XVIII.) THIRTEENTH DAY— CLOSING. THurspay, May 24th —9.30 aw. _ Conference held a closing session for united prayer, which was con- ducted by Chairmen Nelson and Douglas, and was a specially solemn and profitable service. A oe i by the Rev. G. Jolin, in regard to special united rayer on Saturday evenings, was adopted by i risi ra Ree XV) y g p by aASTMOas rising vote. A resolution offered by the Rev. R. H. Graves, M. D., in'regard toa day of special prayer for a revival of the work of God in China, was also adopted by unanimous rising vote. (See Res. XVII.) COMMITTERS. 17 After solemn closing prayer by the Rev. J. V. N. Talmage, D.D., the singing of the doxology, and the benediction by Chairman Douglas, the First “General Conference of the Protestant Missionaries of China adjourned sine die. —__—__~+ —<> 0 << - + -____ (COMMITTEES. I.-—Ow tHe GENERAL MANAGEMENT OF THE Bustness OF THE CONFER- geNcu.—The Rey. William Muirhead, the Rev. Alexander Williamson, LL.D., and the Rev. C. W. Mateer. IJ.—On Devotionat Services —The Rev. Griffith John and the Rev. J. V. N. Talmage, D. D. T1I.—Own tus Division or THE Fintp or Lasor.—The Rev. Alexander Williamson, LL.D., the Rey. R. H. Graves, M. D., the Rev. H. L. Mac- kenzie, the Rev. Griffith John, the Rev. Henry Blodget, D.D., the Rev. 8. L. Baldwin and the Rev. F. F. Gough. IV.—Ow a System ror Representing Cuinese Sounps 1n Roman Lutrers.—The Rev. J. Edkins, D.D., Mr. A. Wylie, the Rev. F. F. Gough and the Rev. 8S. Dodd.* V.—To Prepare an Apprat To THE Home CuurcHEs :-— Mr. A. Wylie, of the British and Foreign Bible Society. Rev. L. H. Gulick, M. D., of the American Bible Society. Rev. A. Williamson, LL. D. , of the United Presbyterian Church of Scotland. Rev. C. Douglas, LL.D., of the English Presbyterian Church. Rev. C.Goodrich, of the ‘American Board of Commissioners for F. Mission. Rey. G. John, of the London Missionary Society. Rev. M. T. Yates, D.D., of the Southern Baptist Convention, U. 8. A. Rev. J. H. Taylor, M. D., of the China Inland Mission. Rev. J. W. Lambuth, of the Methodist Episcopal Church, South, U.S. A. Rev. E. H. Thomson, of the Protestant Episcopal Church, U. 8. A. Rey. S. L. Baldwin, of the Methodist Episcopal Church, U.S. A. Rev. J. V. N. Talmage, D.D., of the Reformed Church, U.S. A. Rey. J. R. Goddard, of the Baptist Missionary Union, U.S.A. Rev. C. R. Mills, of the Presbyterian Church, U. 8. A. Rey. B. Helm, of the Southen Presbyterian Church, U. 8. A. Rey. D. ce of the English Wesleyan Mission. Rey. F. F. Gough, of the Church Missionary Society. Rev. R. Lechler, of the Basel Mission. Rev. C. P. Scott, of the Society for the Propagation of the Gospel. Rey. W. N. Hall, of the Methodist New Connection, England. Rey. R. Swallow, of the United Methodist Free Church, England. VI—On Prriopicat Lrreraturs.—The Rev. Alexander Williamson, LL.D., the Rev. J. Edkins, D.D., and the Rev. Y. J. Allen. | * This Committee was appointed to consider and report upon the sabject of a uniform system for representing Chinese sounds in Roman letters.’ Upon their ” recommendation, the Committee numbered VIT was appointed as a. standing Committee to arrange sach a system. 18 RESOLUTIONS. VII.—To Arrance a Unirorm System ror Representing CHINESE Sounps wire Roman Lerrers——The Rt. Rev. J. 8. Burdon, D.D., the Rev. J. Chalmers, the Rev. C. Douglas, LL.D., the Rev. J. Edkins, D.D., the Rev. C. Goodrich, the Rev. R. Lechler and the Rev. S. I. J. Scheres- chewsky, D.D. VIII.—On Generar Literature anp Sratistics :— For Shantung.—Reyv. Alexander Williamson, LL.D. For Chihlii—Rev. C. A. Stanley. For Hupeh.—Rev. Griffith John. For Kiangsi.—Rev. V. C. Hart. For Kiangsu—Rev. J. M. W. Farnham. For Chehkiang.—Rev. John Butler. For Fookien.—Rev. 8S. F. Woodin. For Kwangtung.—Rev. R. H. Graves, M. D. IX.—On tHe Opium Trapu.—The Rev. C. W. Mateer, the Rev. Griffith John, the Rey. R. Lechler, the Rev. A. E. Moule, and the Rev. Carstairs Douglas, LL.D. X.—To Recerve SuBScRiIPTIONS FOR THE SHANTUNG SUFFERERS.—The Rey. William Muirhead. XI.—To Epit tHe Recorps oF THE ConrerEnce.—The Rev. R. Nelson, D.D., the Rev. E. R. Barrett, the Rev. F. F. Gough, the Rev. M. T. Yates, D.D., the Rev. John Butler, and the Rev. C. W. Mateer. XII.—To Prepare A Tract To set Protestant MIssIONARIES, THEIR Docrrings AnD THEIR Work, In THE Ricut Ligut Brerore THE CHINESE OrrictaLs, LitprRatTi anD Propte.—The Rev. Alexander Williamson, LL.D., the Rev. Y. J. Allen, the Rev. Griffith John and the Rev. M. T. Yates, D.D. XITI.—To Present ResoLvurion oF CoNFERENCE TO THE BIBLE So- creties.—Mr. A. Wylie, Rev. Alexander Williamson, LL.D., and Rev. L. H. Gulick, M. D. XIV.—To Prepare a Serius or ScHoot Booxs.—The Rev. W. A. P. Martin, D.D., LL.D., the Rev. Alexander Williamson, LL.D., the Rev. C. W. Mateer, the Rev. Y, J. Allen, the Rev. R. Lechler, and Mr. J. Fryer. RESOLUTIONS. I—Of thanks to the Committee of Arrangements. Resolved, That the most hearty thanks of this Conference are due, and are hereby tendered, to the Committee of Arrangements, for the thorough and painstaking care with which they have discharged all their duties, and for bringing their arduous work to a satisfactory conclusion in the gathering of this assemblage. Il.—In regard to Meetings for Prayer. Resolved. 1st, That we endeavor to meet together in little companies fre- quently for prayer during our Conference. Resolved. 2nd. That when the business of the Conference shall have been finished,.there be a final session, to be spent in united prayer that we may be filled with the Holy Spirit, and that our word may be with power. RESOLUTIONS. 19 III.—In regard to an Appeal to the Home Churches. In view of the magnitude of the field of labor, and of the inadequacy of the present mission force in China to occupy the fields now white unto the harvest, therefore— Resolved, 1st. That a Committee be appointed, consisting of the fol- lowing named persons: (For names see Committee, No. V.) Resolved, 2nd. That said Committee prepare in behalf of this Con- ference of over one hundred missionaries, a fervid and earnest appeal to the various Mission Boards, Colleges and Churches of the world for more men and women for China. Resolved, 3rd. That an edition of four thousand copies of the Pro- gramme of this Conference, these resolutions and the appeal be printed, to be circulated by the missionaries of the different Mission Boards among all the centres of influence in their respective connexions. IV .—In regard to Homes for Single Ladies. The following resolution, passed unanimously at a meeting of the ladies of the Conference, was ordered to be entered on the Journal as an expression of the ladies of the Conference :— Resolved, That the ladies of this Conferénce recommend to the various Boards, Societies and Churches, sending single ladies to work as missionaries in China, that they send such missionaries to reside in the families of married missionaries, only until such time as provision can be made for them to have a separate residence, should they so desire. We do not advise the institution of homes for more than two single ladies to- gether in a Mission, but recommend that each lady should be free to make such domestic arrangements as may conduce to the effectiveness of her individual work. V.—Of Respect to the Memory of Mrs. T. C. Doremus. The following resolutions, passed by the ladies at their meeting, on being presented to the Conference, were also adopted by the Conference :— Whereas, God has lately taken to himself Mrs. T. C. Doremus, of New York, after a long life of usefulness, Resolved, 1st. That whilst we mourn our loss, we thank God for the efficient manner in which she advanced so many and such varied forms of Christian work, to the glory of God and the good of man. Resolved, 2nd. That we thank God for the rare and beautiful catholic- ity of spirit which shone forth in her lovely Christian life. Resolved, 3rd. That we gratefully remember her visits to ship and steamer, welcoming the returning, and speeding the departing missionary; we remember her parting gifts to beguile the tedium of the voyage, and to cheer the far distant home, and the loving care and ‘thoughtfulness with which she followed her missionary friends. These works of love made her, at the time of her death, more widely and intimately acquaint- ed with American missionaries than any other individual then living. Resolved, 4th. That we honor her for her devotion to woman’s work for heathen women, and testify our sense of its value and usefulness. Resolved, 5th. That we hereby express the sense of personal sorrow of very many of our members at the loss of one whom, living, we most tenderly loved, and whose death afflicts us as a personal bereavement. Resolved, 6th. That we recognize her natural endowments, provident- ial opportunities, and holy zeal, as special gifts from God. To Him we give our hearty thanks for the good examples of all those His servants who, having finished their course in faith, do now rest from their labors in joy and felicity with Him. 20 RESOLUTIONS. Resolved, 7th.. That a copy of the foregoing resolutions be sent by the officers of this Conference to the family of our deceased sister. VI—Providing for a Standing Committee on Literature. Resolved, That a Committee on Literature, consisting of one mis- sionary from each province here represented, be appointed by the Chair- men, whose duty it shall be :— 1.—To ascertain what books are now published at the various mis- sion stations that are available for general use. 2.—To ascertain what books are in the course of preparation at the various stations, : 3.—To secure the preparation of a suitable series of books for use in Mission Schools (including arithmetic, geography, astronomy, natural philosophy, &c.,) by using such books already published as are suitable, and by calling upon competent persons to prepare such others as are needed. 4.—To make known to the whole missionary body what is done, and what is being done, by publishing and circulating a catalogue containing all the necessary information. 5.—To send to each station a copy of each new book published in Wen-li or Mandarin—to which end every missionary is requested to put into the hands of the member of the Committee for his Province a suf- ficient number of copies for this purpose. VII.—In regard to a Tract on Self-support. Resolved, That the Rev. S. L. Baldwin be requested to prepare a Tract on Self-support, in plain Wen-li, for general circulation among na- tive Christians. VIUI.—To omit from the Records the essay and the discussion on Con- fucianism. Whereas, There was an understanding that the question of the pro- per term for God should not be discussed at the Conference, therefore Tesolved, That it is deemed best by the Conference to omit from the publication of the Records of this Conference the essay hy the Rev. James Legge, D.D., LU.D., on Confucianism, inasmuch as it touched upon the term question; and also to omit the discussion that followed. No fault is imputed to Dr. Legge in the matter, as it is not supposed that he was aware of the understanding that existed upon the subject. IX.—Providing for the Publication of the Records. Fesolved, 1st. That the papers read before this Conference, and the discussions on the same, be printed in a volume to be styled, “ Records of the General Conference of the Protestant Missionaries of China, held at Shanghai, May 10¢h—24th, 1877. Resolved, 2nd. That an Editorial Committee, consisting of the Rev. R. Nelson, D.D., the Rev. E. B. Barrett, the Rev. F. F. Gough, the Rev. M. T. Yates, D.D., the Rev. C. W. Mateer and the Rev. John Butler, be appointed to edit the said book, and to procure its publication at as low a rate as possible. Resolved, 3rd. That the two Secretaries of the Conference, the Rev. S. L. Baldwin and the Rev. John Butler, be appointed a Commit/ee to prepare a brief abstract of the business of the Conference, including the Com- mittees appointed, and the resolutions adopted, and also to prepare a short account of the origin of the Conference, and the steps taken to bring it about, to be printed as an introduction to the book, RESOLUTIONS. 21 X.—In reyard tou Migs and Stutisticul Tables. Resolved, lst. That the Editorial Committee be instructed to take into consideration the preparation of a good map of China, marking the Assion Stations now occupied, and in case provision can be made for its expense, that such a map be bound up with the published Records of the Conference. Resolved, 2nd. That the Editorial Committee be instructed to prepare and publish three Statistical Tables—viz., for 1837, 1857, and 1877; that the first shall indicate the number of stations, the number of Societ- ies represented, the number of missionaries, and the number of converts; that the second shall indicate the same with such further facts of interest as are accessible; and that the third present the full statistics of the mis- sions according to the formula already agreed upon. XI.—In regard to printing Bibles with a Preface and Comments. Resolved, lst. That since, in the opinion of the General Conference, it is highly desirable that the Holy Scriptures designed for circulation in China should be accompanied with a short preface, captions and brief, unsectarian notes, therefore we do most earnestly request the various Bi- ble Societies in Europe and America to secure, if possible, a change in their rules or constitutions, so as to permit these to be added to their fut- a editions, subject to the supervision of their respective Committees in ina. Resolved, 2nd. That Mr. A. Wylie, the Rev. Alex. Williamson, LL,D., and the Rev. L. H. Gulick, M. D., be appointed a Committee to pre- sent this resolution to the British, Scottish and American Bible Societies, and to secure such editions from them, or from any other Societies that will print them. XII.—In regard to the sale of Tracts in connexion with Scriptures. Resolved, That in the opinion of this Conference, the sale of Tracts and other religious works, along with Bibles and Testaments, very much increases their usefulness ; and therefore we request any Bible Societies which forbid the distribution of such works by their Agents along with the Bible, to alter their rules to that effect, so far as China is con- cerned. XII—In regard to a note to be appended to the Papers on Native Assistants. Resolved, That the Editorial Committee be requested to append a note to the papers on Native Assistants, stating that unintentionally, both the papers provided for by the Committee of Arrangements had taken the side of opposition to paid native agency ; but that it is not therefore to be inferred that the Conference is opposed to the use of such agency. XIV.—In regard to the Appeal to the Churches. Resolved, That the Conference authorizes the Committee on an appeal to the Churches in behalf of China to complete their appeal in due form, and to publish it with the sanction of the Conference. XV.—On Foot Binding. Resolved, That in view of the manifold evils resulting from foot binding, we urge all missionaries to discountenance and discourage the practice. XVI.—In regard to Special United Prayer. Resolved, That we remember each other in special prayer each Saturday evening hereafter. 22 PROGRAMME. XVII.— Appointing a Day of Special Prayer. Resolved, That we call upon all the missionaries and the native churches of China to set apart the first Sabbath in October next as a day of special prayer for the revival of the work of God throughout the empire, and that we earnestly request all the churches of Europe and America to unite with us in the observance of this day. XVITI.—R commending the Hulding of another General Conference. Re wwe! That we recommend that another General Conference of the Pr test:nt Missionaries in China be held ten years from this date. Xx”X.—Of Thank. Resolved, 1st. That the thanks of this Conference be tendered to Messrs. Jardine, Matheson & Co., Messrs. Douglas Lapraik & Co., Messrs. Butterfield and Swire, and the China Merchants’ Steam Navigation Com- pany, who by a liberal reduction of fare, have greatly promoted the full gathering of missionaries at this place for the objects of this Conference. Resolved, 2nd. That the thanks of this body be given to our Chairmen and other officers for the vigor, zeal and impartiality which have so largely promoted the comfort and usefulness of our discussions; and to the staff of reporters for the patient industry which has collected and em- bodied the same in a fit form for publication. Resolved, 3rd. That the thanks of the Conference be most cordially tendered to the Shanghai Temperance Society for their liberality in freely granting us the use of this Hall for our meetings; to the ladies who have regaled us with the sweet melody of song; and last, but not least, to our hosts, who have shown us such kind and large-hearted hospitality. We shall remember our sojourn in their families with the purest satisfaction, and shall follow them with earnest prayers for their health, happiness and large success. , Resolved, 4th. That we tender our thanks to Messrs. Miiller and Fisher for so regulatin their work in the adjoining building as to secure as great a degree of quiet for our meetings as possible. XX.—To pluce on record our Grutitude for Blessings connected with the Conference. Resolved, That we desire to record our gratitude to our Heavenly Father for the spirit of harmony which has characterized the proceedings of this Conference, for the delightful seasons of Christian and social inter- course we have enjoyed, and for the great advantages we have gained from the papers and discussions, to increase the efficiency of our work. [For Resolutions on the Division of the Field of Labor, on the Opium Trade, and on Literature and Statistics, see Reports of Committees. ] JROGRAMME OF Missionary PONFERENCE, D.D.—2.30 p.m. Election of Officers. Address, Prayer for the Holy Spirit in Cunnection with our work.—7.30 P.M. Prayer Meeting; subject, Entire Consecration essential to Missionary success, Rev. R. Nelson, D.D. May 10th, 11 a.m. Sermon, The Missionary Work, Rev. J.V.N. Talmage, PROGRAMME. 23 May 11th, 9.30 a.m. The field of labour in all its Magnitude, Rev. A. ¥ Williamson, LL.D.; Oonfucianism in relation to Christianity, Rev. James Legge, D.D., LL.D., Rev. C. Holcombe.—2.3) p.st. Taouism and Buddhism, Popular Aspects, Rev. J. Hdkins, D.D. 12th, 9.30 a.m. Preaching to the Heathen, Mutter and Manner, Rev. W. Muirhead; Itineration, far and near, as an Evangelizing agency ; Rev. B. Helm; Rev. J. H. Taylor. 14th, 9.30 am. Medical Missions, J. G. Kerr, M.D., W. Gauld, M.D. Feet Binding, Miss 8. H. Woolston —2.30 p.m. Woman’s Work for Woman, Rev. A. P. Happer, D.D., Mrs. M. F. Crawford. 15th, 9.30 a.m. Relation of Protestant Missions to Education, Rev. R. Lechler, Rev. C. W. Mateer. Day and Boarding Schools, Male and Female, Rev. BE. H. Thomson. 2.30 pw. Mrs. F. F. Gough, Rev. S. Dodd, Miss M. Laurence. 16th, 9.30 a.m. Christian Literature, What has been done and what is needed, Rev. C. C. Baldwin, D.D. Importance of a Vernacular Christian Literature with special reference to the Mandarin, Rev. C. Goodri h.—2.30 p.m. Secular Literature, Rev. W. A. P. Martin, D.D., LL.D., Rev. Y. J. Allen. _ Ivth, 9.30 am. Standard of Admission to full Church membership, Rey. J. W. Lambuth, Rev. C. A. Stanley. Tue Best Means of Elevating the Moral and Spiritual Tone of the Native Ohurch, Rev. F. F. Gough, Rev. H. L. Mackenzie —7.30 p.m. On the Duty of the Foreign Residents Aiding in the Evangelization of China, and the best means of doing so. Very Rev. Dean Butcher, D.D. 18th, 9.30 a.m. S2lf-support of the Nutive Church, Rev. J. Goddard, Rey. 8. L. Faldwin. The Native Pastorate, Rev. H. Corbett, Rev. J. Butler —2.30 p.m. he Training of Native Agents, Rev. W. McGregor. 19th, 9.30 a.m. Advantages and Disadvantages of the Employment of Native Assistants, Rev. T. P. Crawford, Rev. N. Sites. How shall the Native Church be stimulated to more aggressive Christian work ? Rev. R. H. Graves, M.D.—2.30 p.m. The use of Opium, and its bearing on the spread of Christianity in China, Rev. A. E. Moule, J. Dudgeon, M.D. 21st, 9.30 am. Ancestral Worship, Rev. M. T. Yates, D.D. Ques- tionable Practices connected with Marriage and Funeral Ceremonies, Rey. C. Hartwell, Rev. D. Z. Sheffield. —2.30 p.m. The Treaty Rights of Native Christians and the Duty of Missionaries in regard to their Vindication, Rev. J. A. Leyenberger. : 22nd, 9.30 am. Principles of Translution into Chinese, Rev. J.S. Roberts. Should the Native Church in China be united ecclesiasti- cally, and independent of Foreign Churches and Societies, Rev. J. V. N. Talmage, D.D.—2.30 p.m. Inadequacy of the present means for the Hvangelization of China, and the necessity for far greater effort and more systematic Co-operation on the part of different Societies, so as to occupy the whole field, Rev. C. Douglas, LL.D. SERMON Preached at the opening of the Missionary Conference May 10¢h, 1877—By Rev. J. V. N. Tamace, DD., A. R. C. M. Amor. And Jesus came, and spuke unto them, saying, All power is given wnto me in heaven and in earth. Go ye, therefore, and teach all nations, bap- tizing them in the name of the Father, and of the Son, and of the Holy Ghost, teaching them to observe alljthings whatsoever I have commanded you: and lo, Lum with you alway, even unto the end of the world. Matt. 28. 18-20. “ All power is given unto me in heaven and in earth. Go ye there- fore and teach all nations,—better, as in the margin of our larger Bibles, make disciples, or make Christians of all nations;—‘‘Go ye therefore and make disciples, of all nations, baptizing them in the name,”—more accur- ately, into the name,—baptizing them into the name (not name, but name, implying the wnity of the persons),—‘“into the name of the Father and of the Son, and of the Holy Ghost., teaching them to observe all things whatsoever I have commanded you, and lo, Iam with you alway, even unto the end of the world.” “The Work of missions” is the theme assigned me for my discourse this day. I know of no more suitable text then this, our great commis- sion. It may be called the parting message of our Lord to His disciples. It gives the authority, the command, and the encouragement for the work of evangelizing our whole race. It makes this the work of the whole church and of every individual Christian. Hence it is a theme that can never be exhausted—a subject that is never out of place, and is especially adapted to an occasion like the present. Our Lord before His death gave notice to His disciples of a future meeting with them after His resurrection. This was to be in Galilee, where the most of His followers were. Because of the importance of this meeting, the notice of it was twice repeated on the morning of the resur- rection. It was to be His great public manifestation. All His other manifestations may be called private. He appearing only to a few, and without previous notice. Hence, Matthew, in his succinct account, only tells us of this one public manifestation of our Lord, and of His previous appearance to the women, repeating the notice of it. How the notice of this meeting would pass from mouth to mouth, and rapidly spread among all His followers! Eagerly would they look forward to the appointed time, and, as it drew near, speed them to the ap- pointed place. Think you that one of them would willingly be absent? It seems more than probable that our Lord reserved this message for that one large public gathering of all His followers. Most of them were Galileans. Some of them doubtless were from Samaria, some from Judea, and some from beyond Jordan. Possibly, even the Syrophenician woman and her daughter and other Canaanites were there. . _ ‘Fhe most of them had not seen Him since His resurrection. They had heard of His cruel death, and their hearts and hopes had been crush- ed by the dreadful news. Then they had heard the strange report of His resurrection, and that he had appeared to one favored one, and then to another, and still to others, and again and again to His assembled apostles. Some, perhaps, had only heard of a few of these facts, or had May 10th. SERMON. 25 heard of them only as flying rumours. ‘'T’o others these facts had been well-anthenticated, and they hid heard of other facts which have not cons dowa to us. Bat all had boea informed of the time and place of this promised manifestation. Can you imagine the various and conflict- ing thoughts, feelings and emotions with which they wended their way singly, in pairs, in small companies to that blessed trysting place, and to most of them solemn and final parting place? Do you wonder that some (not of the eleven apostles, but of this large assembly) still doubted ? But all doubt is soon taken away. ‘They see and hear Him for them- selves. From His previous works and words they had believed that He was the Son of God. They see him the same Jesus still, and yet how different! The days of His humiliation are past. In his appearance, now Victor over death,—in His manuer, already constituted Lord of all things,—in his message, spoken as from the throne of the universe, they get vastly higher views of His character,—of what is meant by being The Son of God. Our business is now with the message. It has three parts: the As- sertion, “all power is given unto Me in heaven and in earth ;”’—the Com- mund, ‘Go ye therefore and make disciples of all nations, baptizing them &e.;’—the Promise, “lo, 1am with you alway even unto the end of the world.” Every part of it is full of divinity. It makes one tremble lest he incur the charge of temerity in attempting to discuss it. What Yanguage to come from a man who had so recently been des- pised and rejected, and condemned to the most ignominious of deaths,— the scorn of the rulers, the sport of the soldiers, the derision of the mob.—Himself in the midst of all apparently helpless! Now, here He stands, calmly asserting supreme authority over angels and men, over nature animate and inanimate, over heaven and earth, claiming equality and unity with the Father and the Holy Spirit, giving command to take possession of the whole world in His name, and pledging the power and grace of His omnipotence and omnipresence to make the mission suc- cessful ! Imagine any mere man coming to you with such assumptions. At once you would pronounce him a blasphemous impostor, or a raving maniac. Superlative wickedness, or superlative madness! How is it that these words of Jesus had no such effect on that assembly? At its commencement there were some who doubted. Not one doubted now. Not one to pronounce Him either wicked or insane. It was because the message corresponded with all that they knew, and fully explained and harmonized the many things which previously they could not understand aud reconcile, in His birth and His character, His history and His life, His teaching and His works, His death and His resurrection. Our Lord claims ‘all power,” both “in heaven and in earth.” However much the first part of this claim may in itself excel in glory, it is here asserted because of its bearing on the second part. If the first part be admitted, the second can never be denied. In reference to the tirst part, I will now merely remark, that a few days afterward He made His claim good. He ascended and took possession. All principalities and powers became subject unto Him. It 1s with the second part of the claim that we now especially have to do. The whole world belongs to our Lord Jesus Christ. It belongs to Him because He made it. It belongs to Him because He sustains it. It belongs to Him because He has redeemed it. On all these points we have abund- ant Scripture testimony. It. is the last point that is brought forward in our text. It is ‘given unto” Him. It is given Him according tu the 4 26 SERMON. May 10th. conditions of the covenant of redemption,—given Him as a reward of His humiliation, His labours and His sufferings. “Ask of Me, and I shall give Thee the heathen for Thine inheritance, and the uttermost parts of the earth for Thy possession.” Therefore every man who does not yield obedience to the Lord Jesus Christ is living in rebellion against his rightful Sovereign. Some men have strange views on this subject. They regard religion as altogether a voluntary matter, concerning which they may do as they please. Is there one such here? Let me ask you, my friend, do you forget that this is God’s universe, and that you are in it, and cannot get out of it. His law governs here. That law you have broken. If you will not accept of pardon on the terms of His Gospel then you must submit to penalty on the terms of His law. His right to govern He will never yield. Aye, it would be a sad thing for the universe if He should yield! What would beeome of this physical universe if God should sus- pend, say, the great law of gravitation, by which, all the worlds, and all things in them, are kept in their courses and in their placesP Sadder still would it be if God were to suspend His moral laws. But there is no danger of this. He will never suspend them. Then why, not you yield? There will be no sadness for the universe in that, and for your- self there will be infinite blessedness. Christ asserts His claim to the whole world, and He is able to make it good. All power is His. He means to make it good. Hence His command, go and reclaim it. ‘‘Go,”—it is imperative, a command from the Absolute Sovereign. The logic is, I am sovereign in heaven and in earth,—then ye are mine. To send you, tocommand you is my prerogative, to obey is yours—-therefore, Gv. I am sovereign in heaven and in earth, then this world is mine, and it must be reclaimed, therefore, Go and reclaim it. Is there any defect in this logic? Is not the foundation deep enough, and broad enough, and firm enough, for the whole super- structure? Universal authority, then universal dominion. I may here remark that the Apostles and early Christians were very mauch like men of the present day. It was as easy for them to find arguments that home should have the preference over foreign lands, as it is for men now. They loved their country and their people as dearly as we do ours, and with as much reason. Gladly would they have remained in their own land all their days. It was a hard lesson for them to learn that the world, and not Palestine, was to be the field of their labours. But the Lord meant them to learn it, and when the gentle teaching of His simple command proved insufficient, He tried the teaching of His Providence, which was not so gentle. Then they learned the lesson, and they learned it so thoroughly that the Gospel was soon published through- out the whole world then accessible. The commission then embraces the whole habitable globe. ‘‘ All the world,”—wherever man is found,—no matter how near or how far away, no matter how high or how low in social position—no matter how highly civilized or how rudely savage,—‘ preach the Gospel to every creature.” For a man in that age of the world, living among the Jews of Pales- tine, brought up and educated in an uncultivated part of that land, and moving in the humble walks of life, to conceive an idea so grand as the reclaiming of this whole world from its barbarism and heathenism and pantheism and materialism and atheism, all kinds of error and wicked- ness and misery,—to conceive a revolution affecting all human conduct, character, condition, philosophies, governments, religions,—all humanity, and to command the accomplishment of it,—it proclaims His divinity. May 10th. SERMON. 27 And who were the agents, by whom He proposed to accomplish this universal revolution P Then comparatively a “little flock,” among them “not many wise men after the flesh, not many mighty, not many noble,” but some who had been blind, beggars, or lepers, or paralytics, or maniacs or demoniacs,—the poor of this world. According to human views not a likely company for any great enterprise. Chief among them were the eleven apostles, who were to be the leaders. And even these had nothing to recommend them either from their social position or human learning. Aye, even their strength of character had recently been put to the test, and had signally failed. In the hour of trial they had all forsaken Him and fled. If He expected to revolutionize the world by such agents, either He was a very weak and foolish man—(and -alas for the weakness and folly of any one who can harbor such a thought) or He was the Almighty and all-wise God. And how shall the work be accomplished? What are the means to be employed? With all the powers of nature in His hands, He yet authorised the use of no physical force, or carnal weapons. The revolution He designed was too difficult to be accomplished by such means. Mere physical omnipotence, if we could conceive of such a force, would be utterly inadequate. All the evil in the world results from the ruin of man’s spiritual nature. This spiritual nature must be restored, and all other desired revolutions will follow as a necessary consequence. Hence He authorises only spiritual weapons. According to the record in Mark, it is simply ‘‘ preach the Gospel.” According to the record of Luke, it is simply bear testimony concerning Christ (Acts 1.8). ‘The weapons of our warfare are not carnal,” but they are ‘mighty through God to the pulling down of strongholds” (2 Cor. i0. 4). The language of our text includes all this, and tells us something of the fundamental doctrines of His Gospel, and the meaning of its sacra- ments. Aye, it lays the foundation for our creedsand confessions, and if you please for our systems of theology. A man, in order to claim the name of Christian, must accept the doctrines of the blessed Trinity,— of the Father and His sovereign love,—of the Son and His mediatorial work,—and of the Holy Spirit and His renewing and sanctifying influences and all the doctrines that legitimately flow therefrom, and must make public profession of the same. ‘‘Baptising them into the name of the Father, and of the Son, and of the Holy Ghost.” Some men tell us that it is practice, and not doctrine, that Christ- ianity requires. I was in New York, at the meeting of the Evangelical Alliance in 1873, and remember reading the remarks of men who deny some of these fundamental doctrines, finding fault with the Alliance for not admitting them as members. Now, if the Alliance should take in such, it would lose its essential character. It might still be an Alliance, but it would be neither Evangelical nor Christian. Shall not Christ Himself be authority as to what constitutes Christianity P It is He that places this confession at the entrance of the Christian church, and places it there as the foundation of all Christian practice. The language of our text goes further still. It more than implies power behind the proclamation of the Gospel,—that divine power of which this commission is so full,—power to make the preaching effectual. ‘Make disciples!” “What!” we might exclaim, “ Christ command us to make disciples, make men Christians! This is beyond human power!” Yes, Christ knew this better than we do, yet He gave the command. It was because He had the power and the wil to make effectual the work enjoined. 28 SERMON. May 10th. Men, having become Christians, and heen gathered into the churches, must be “built up” in the faith: “teaching them to observe all things whatsoever I have commanded you.” When we go into new places and meet. with success we must hold on to it, and follow it up, either by re- maining with the converts, or frequently visiting them, or making other arrangements for their continual instruction. Unless we follow this direction of our Lord much of our work will come to naught. When a child is born into the world, do you expect it to live and grow, without constant care and nourishment ? It is here that I find authority for pastoral work in Christian coun- tries also. It is commanded by our Lord. But it springs out of, rather is included in, the command to Christianise the nations. Some seem to take for granted that the pastoral work at home is the great work command- ed, and that the missionary work is incidental. Does this tally with the commission? But Ineed not dwell on this point in an assembly like this. So much for the means by which this world is to be reclaimed. Preach the Gospel, administer the sacraments, and teach the people God's Word. Do men call these means foolishness and utterly inadequate? If Jesus Christ be not God, then we, too, would pronounce them utterly in- adequate, the very acme of folly. To originate a system of doctrines false in themselves, and which strike at the root of all human pride, and run counter to every man’s natural feelings and passions, and to imagine that the simple promulgation and reiteration of them will secure the as- sent of all men, overturn all contrary beliefs, and revolutionise the world, would be worse than folly. But if Jesus Christ is God, then the work can be done and shall be done, for the means He ordains are the wisdom of God, and will prove themselves the power of God. He will assuredly accomplish by them all that He intends. The duty of evangelising the whole world is explicit. But duty may be performed as drudgery. Setter so, infinitely better, than that it be not performed at all. From the performance of duty there can be no ab- solution. Yet our Lord does not mean us so to perform our duties to Him, especially the most blessed of all duties, the duty of saving men, of saving the world. Hence this commission is not simple assertion of authority, followed by imperative command. It closes with promise most gracious. ‘Lo, Iam with you alway.” I shall be with you to comfort and protect you, to support and further you, to make effectual my work in you, and the work I have given you todo. I will remain with you, and with all who shall suc eed you, age after age, till the whole work be accomplished, and time shall be no more. “Lo, [ am with you alway, even unto the end of the world.” What more could we ask to make our work pleasant or successful? What more could be given us? The gracious presence, and the efficient help of our Lord! Christ with ws,—we can bear all things! Christ with ws,—we can do all things! You remember the inimitable description of unconquerable will and hate, as given by Milton in his portrait of Satan addressing Beelzebub, after their terrible overthrow. gE venerable Christian lady once remarked to me that she never could read that description without admiration of the character of Satan thus portrayed. In the same sense we might say that there is something admirable in the persistent opposition of some men to the. Gospel of our Lord. No matter how often and how complete ‘the overthrow of their arguments, their opposition still remains invincible. Eighteen hundred years of failure do not discourage them. The doctrines of the Divinity and Mediatorship of Christ must be got rid of at all hazards. May 10th. SERMON. 29 They have called Hima Myth. But what then becomes of all history ? A mythical personage exert more influence on the world than any real person who ever lived! They have dared to call Him a wicked impostor. But a sentiment so revolting to the moral sense of men is infinitely more injurious to the reputation of any men uttering it, then to His against Whom it is uttered. ‘Therefore such hardihood is now to be met with only in the lowest strata of human depravity. More recently we have been told (and this sentiment is sometimes still expressed), that He was an enthusiast, with more or less of human imperfection. But surely this, if possible, is still more untenable. If Jesus Christ be not God, the word enthusiasm can by no means describe His c4 aracter. Just contemplate His language in this commission. ‘All power is given unto Me in heaven and inearth.’’ Is this the language of an enthusiast? ‘‘Baptizing them into the name of the Father, and of the Son (i. e. of Me), and of the Holy Ghost.” Is that the language of an enthusiast? ‘‘I am with you alway, even unto the end of the world.” 7. e., “Though I am now ascending to my heavenly throne, I shall always be with you inall parts of the world at the same time, and throughont all ages to the end of time.” Is that the language of an enthusiast? No: with reverence let me say it, He is Satan-incarnate, or He is God- incarnate. But assaults agains! the Gospel, resting on alleged blemishes in the character of its Author, or on defects in its record, have spent their force. We shall not probably have much further trouble in that direction, except perhaps from little guerrilla attacks. It seems that the great assault is now to be, and has already begun against the foundations of all religion and all morality. We are gravely told that there is no such Being as the Christ- ian calls God,—or if there be, we can never know Him or the fact of His existence,—that there is no such existence as we understand by spirit, no such thing as mind, in the old acceptation of that word,—that matter is all and in all,—containing in itself ‘‘the promise and potency of every form and quality of life,” and that the individual man is only a ‘‘cons- cious automaton,” “without spirit or spontaneity,’ a mere physical com- pound of “carbonic acid, water and ammonia,” into which he soon “ breaks up” again, and that is the end of him(!); that there are no such moral qualities as holiness and sin, and consequently no moral responsibility, in the Scriptural sense of these terms! Let me ask you, my friends, are you all mere automata, brought to this Convention from all parts of China on this 10th day of May, in the year of our Lord 1877, by the irresistible laws of matter, without any spirit or spontaneity of your own? KHspecially, was the man who could issue such a commission as we are now considering, and who by it has already transformed so large a portion of our world, a mere automaton? But I do not propose to answer these assertions. We have no time for this, and beside they are mere assertions; for though their advocates claim that they are the teaching of science, the ablest of them admit the impossibility of any scientific demonstration of them. I only mention them to show the forlorn hope of the enemy, and the deep and dark abyss to which Infidelity would sink us. Anything,—nothing,—rather than the Gospel of our Lord. Jesus Christ, which alone “ brings life and immortal- ity to light!” Worse than Satan to Beelzebub, “Better to reign in hell than serve in heaven !” But have we anything more to fear from this than from former as- saults? I think not ;—not so long as man has consciousness, for he knows that he is something more than matter ;—not so long as man has a moral 30 SERMON. May 10th. sense, for until his conscience becomes seared, he feels his moral accounta- bility ;—not so long as idea: of causation are inherent in the human mind. Hume called these “ideas” “inveterate prejudices of mankind.’ Whether they be rightly called prejudices or not, they certainly are inveterate in the sense of deep-seated, and existing from all antiquity. And they be- long to mankind, and therefore are not to be eradicated until humanity is changed. Until then, the mass of thinking men will continue to hold that the order and beauty and intelligence they find in the universe around, demand an intelligent First Cause. And in regard to the doc- trine that if there be such a Being, He must be unknowable, I will merely ask, is it possible to conceive of ani ntelligent Creator unable to make Himself known to His intelligent creatures? We have no doubt as to what is truth on these points, and no doubt as to its final triumph. Mere human philosophy gives us as much assurance as this. But we have something more than human philosophy. We have the Gospel of our Lord Jesus Christ summed up in this commission. Though we cannot discern in primal matter, whether ‘‘star-dust,” “nebular haze,” or ‘“‘Cosmic vapor,” or whatever else it may be supposed to be, ‘the pro- mise and the potency” which some think they find there,—yet in the assertion and command and promise of this commission so full of divinity, standing as it does between the death for sin and the resurrection by the power of God on the one side, and on the other side the glorious ascension to the Mediatorial throne on high, “far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come,” we do discern the potency and the promise of the full accomplishment of the whole work which the Son of God undertook for our lost race, and which is nothing less than the world’s salvation. The bearing of this whole subject on our work in China is so manifest that I need say but few words on that particular theme. It is no strange thing to hear insinuations concerning the uselessness of missionary effort in China. ‘Do you expect the Chinese to be converted?” “Yes, certainly.” ‘They shake their heads. Now, I suppose that none have a keener sense of the difficulties in our way in this land, than have we the missionaries. J look upon China as the most difficult missionary field in the world, and therefore to mere human calculation the most hopeless. This, I think, is the reason why God, when rekindling the missionary spirit in His church in modern times, allowed China to be so long closed against mis- sionary effort. The Church was not ready immediately to grapple with such a foe as she should meet here. But by her efforts and experiments in other fields she has both learned and unlearned much. Her plans have more and more been conformed to those laid down for her guidance in God’s word, especially in that great missionary journal, the Acts of the Apostles. And if in anything we are: still astray, God will also reveal that unto us (Phil. 3. 15). But however great the difficulties, they do not at all dishearten us. See what God in His providence and grace has done for this land during one generation. I remember well when the burden of prayer for China was that God would break down the great wall which kept the Gospel out of this land. That prayer has been answered. When I arrived in China, thirty years age, there were only five places open to missionary effort, and only about the same number of Christian converts. Now, preaching places are numbered by the thousand, and Chinese Christians by tens of thousands, and still progression geometrical. If the present generation has seen all this, what may not the next generation ree ? May 10th. SERMON, 31 See also what is implied in the assembling in this land of a Conven- tion for the purposes which have brought us together. What proof of advancement already made, and of expectation of future progress! Whether our assembling shall accelerate or retard this progress depends on the spirit m which we conduct our discussions. ‘ Let us therefore follow after the things which make for peace, and things wherewith one may edify another,” and allow no ‘‘root of bitterness” to spring up and trouble us. If we can forget self, and set ourselves wholly to seek the glory of our Master, and the advancement of His cause, then will He be present with us in all our meetings, and an impetus shall be given to the work of evangelising this land, for which we shall bless His name for ever and ever. But our great encouragement is derived from the doctrines and commands, promises and prophecies, such as are summed up in this com- mission. Among the ‘all nations” given to. the Son in covenant and which He has commanded us to Christianise, we know that China,, the most populous of all, must be included, and therefore all the encourage- ments we have found in examining our commission are in the fullest sense applicable to our work among this people. Is failure possible ? _ And now, my brethren, look forward a moment to the work a:com- plished. China Christiainsed! And not only China, but India also, yea, all of Asia and Europe and Africa and America, and the Islands of the sea.—The whole world Christianised! Not nominally merely, but really! No more savage races, no barbarous tribes, no heathen idolatry, no Mohammedan delusion, no Christian superstition, no materialism, pan- theism, or atheism. Jehovah one, and His name one! No armies and no navies because no wars, no capital punishment because no murders, no police and no prisons because no criminals. | “ Nothing to hurt or destroy in all my holy mountain, saith the Lord.” Truth shall spring out of the earth, and righteousness look down from heaven,” and the world shall be saved! Shall all this ever be accomplished ? Eighteen hundred years have passed away since the issuing of this commission, and still the larger portion of our race is in rebellion. Why is this? Because the Church has failed in obedience. Without obedience to the command, we may not claim the fulfilment of the promise. Fulfilment has always kept full pace with obedience. Wherever there is full obedience to the command there will be full performance of the promise. Oh that the Lord would make us faithful, and His whole Church faithful, then should the Gospel soon be preached to every creature, and the preaching be made effectual, and all the nations Christianised. With our present mastery of, and translations of the word of God into, almost all the languages spoken by the inhabitants of the earth, if the whole Christian Church were to direct her energies to this her proper work, as men of the world, yea, Christian man too, direct their ‘energies to the accomplishmentof any desirable worldly undertaking, how lorg would it be before the Gospel is preached to every creature?. The years might easily be numbered on one’s fingers. With such devotion on the part of the Church to the fulfilment of her engagements, think you that her Lord would be behindhand in fulfilling His? Shall the Church of Christ ever come up to this standard of duty? Yes, I think so. He who gave the command to preach the Gospel has power to give efficasy to the command as well as to the preaching. Sure- ly He will do it. He has begun to do it already.’ Look at the signs of the times. See you not the angel flying in the midst of heaven, having B2 ADDRESS. May 10th. the everlasting Gospz! to preach unto them that dwell on the earth, ard to every nation and kindred and people and tongue? Never, since the days of the apostles, has this vision been so plain as during this present generation. What Christ begins, be sure He will carry through. Was He manifested to destrory the works of the devil, and will He not do it? He will do it, and His name shall have the praise for ever. [AFTERNOON SESSION. ADDRESS, The Holy Spirit in Connection with our Work. BY Rev. Grirrita Jonny, L. M. §. Han-row. “Tf ye then, being evil, know how to give good gifts unto your children, how much more shall -your heavenly Father give the Holy Spirit to them that ask him ?”—Luke xi: 13. The subject before us is not one of mere speculative interest. It is, on the contrary, one in which we are deeply concerned; for the relation of the Holy Spirit to our work is essential and vital. ‘As missionaries we believe that we are in China in obedience to the command of our Lord; and the purpose of our mission is to disciple, or make Christians of, this great nation. Whatever others may do, this is our work. We are here, not to develope the resources of the country, not for the advancement of commerce, not for the mere promotion of civiliza- tion; but to do battle with the powers of darkness, to save men from sin, and conquer China for Christ. Commerce and science are good in their place. We do not underrate their importance. They might develope in China a new, and higher form of civilization—a civilizaiion that would bring with it abundant wealth, rich stores of knowledge, and many con- trivances to lighten the burden of existence, and make life more happy than it is. But they cannot meet a single spiritual want, still a single spiritual craving, or infuse the hfe of God into a single soul. The Gospel alone is the power of God unto salvation; and salvation from the guilt and dominion of sin—from moral and spiritual miser—is the great need of the Chinese, , Believing this, we devote ourselves to the supreme work of making known to them them the truth as it is in Jesus as fully as we can, and of commending it to their hearts and consciences in every possible way... ee ,, This is a great spiritual work; and to secure success in it, we need the abiding presence of the Spirit, and, through the Spirit, such a full baptism of power as will perfectly fit each one of us for the special work which God has given him todo. We are assembled now to pray for power, for spiritual power, and for the maximwm of this power. We do not disparage other kinds of power. Natural gifts and graces are valua- Pe Superior intellectual power, for example, is a precious gift. It lifts’ its possessor to a position of imperial eminence above, ordinary men, and assures him a commanding influence over their minds. There is, also, a sort of magnetic power with which some men are richly endow- May loth. ADDRESS. 33 ed by nature. It gives them the pre-eminence in every circle in which they happen to move, and clothes their words with a peculiar charm. These are valuable gifts, and great spiritual forces, likewise, when sub- sidized and sanctified by the Spirit of God. But there are comparat- ively few men who possess them in an eminent and commanding degree. There is, however, a power accessible to every missionary, and to every convert, with which every one may be completely filled, and through which the weakest may be girded with everlasting strength. This is spiritual power, for the endowment of which we are entirely dependent on the Spirit of God. “ But ye shall receive power, after that the Holy Ghost is come upon you.” Let us now try and realize our dependence on the Holy Spirit for every spiritual power essential to the accomplishment of our work. In the first place consider our dependence upon the Holy Ghost as the source of all spiritual illumination. In ancient times, “ Holy men of God spake as they were moved by the Holy Ghost.” The Bible is our only authoritative record or standard of revealed truth. The “things of God,” as facts and doctrines, are fully revealed in this blessed Book. That anything essentially new in Christianity, in this sense, is essentially false, is a maxim of orthodoxy. Still the Bible is not enough for us. The vital question is, How are we to know “the things that are freely given us of God?” How are we to reach the sunlit summits of full assurance in regard to them? As teachers of a religion which claims to be alone divine in its origin, and absolutely true, the power of clear vision and deep conviction in regard to its eternal verities is indispensably necessary tous. Without this power the missionary must be weak and sickly. His words will not have in them the clear and emphatic ring of the earnest man of God ; his work will be performed in a listless perfunctory manner ; the heathen will listen to his message unmoved and unconvinc- ed; and the churches under his charge will be devoid of ight and power. The missionary, of all men, needs to be able to say—I know. Doubt to him means nothing less than paralysis. He has constantly to deal with the very foundation truths of the religion which he is attempting to in- troduce; and if his eye is not clear, if his convictions are not absolute, and if his heart is not full in regard to these, his work will be to him a fruitless, joyless, burdensome task. But it is not easy in these days to abide in the region of absolute certainty and cloudless vision in respect to the verities of religion. The age in which we live is intensely atheistic and materialistic in its tendencies. The spirit of scepticism is abroad, and the citadel of our faith is persistently and furiously assailed. Miracles are declared to be incredible, and belief in the supernatural is denounsed as gross superstition. Even creation is denied; and under the reign of Law, God Himself is bowed out of his own universe. Men hardly know what to believe, and what not to believe; and hence the feeble faith, the shallow conviction, and the extreme worldliness that char- acterize even the Church of God these days. ‘Mr. John,” said one of our ablest ministers to me when I was at home, ‘“‘the spirit of scepticism is carrying everything before it. It is everywhere in our churches, and actually creeping up our pulpit stairs. We have broken off from our old moorings, and God only knows whither we are drift- ing.” Brethren, how are we to keep ourselves untainted by this noxious element with which the intellectual atmosphere of our age is so thorough- ly impregnated? And how are we to obtain that clear vision of divine things that shall absolutely exclude all doubt as to their reality, enlarge the faculties of our minds in respect to their dcep significance, and inten- 3b ADDRES. May loth. sify our sense of their overwhelming importance’ Moreover, we have to repeat these truths day after day in their most elementary forms, and that to a people who seem almost incapable of apprehending and assimi- lating nou-materialistic ideas. And hence there is a constant danger of these momentous realities losing their freshness and interest to our own minds, and their power over our own hearts. How is this danger to be averted ? Then look at our converts. They are not psych/eal men; the things of the Spirit of God are not foolishness unto them. Neither ean we call them spiritual. As yet by far the majority of them are in that state which the Apostle would designate as carnal. The ease with which many of them acquire a knowledge of the facts and doctrines of the Bible is simply astonishing. But where is the missionary who does not lament’ the lack of spiritual discernment on the part of the great bulk of his con- verts? The truths that are lodged in their intellects, and which they accept as unquestionable ycrities, do not appear to move them deeply. Their spiritual nature is not intensely quickened and greatly expanded by “the things of the Spirit of God,” neither are their moral activities powerfully energized by them. They lack that divinely-illumined, soul trans-form- ing apprehension of spritual truth, essential to the development of a strong manly, noble Cliristian character. Again I ask, how are we to attain to, or abide in, the region of full assurance and clear vision in regard to “the things freely given us of God,” and how are our converts to be Jed into the enjoyment of the same unspeakable blessing? ‘Chere can be but one answer to this question : We must all be filled with the Spirit. Before the Pentecost the apostles themselves were mere babes in this respect. Their apprehensions of truth were extremely dull, thew vision limited, and their convictions feeble. When filled, however, with the Holy Ghost all this was com- pletely reversed. In a moment their souls were bathed in the light of Heaven; ali doubts passed away; and they themselves were so trans- formed that they became ‘‘a spectacle to the world, and to angels, and to men.” The Spirit that guided holy men of old in recording Divine truths is the Spirit that reveals them to the mind of the reader in their intrinsie reality, deep significance, and matchless beauty. The natural and normal condition of the human soul is that of one filled with the Spirit of God, and consequently full of light; and it is only in so far as the soul enjoys this fulness that it can apprehend spiritual realities as they are. The fully divinely illumined soul is beyond the reach of doubt in regard to these things; for the Spirit takes of the things of Christ, and so shows them to such a soul that the inward eye shall behold them with direct and open vision. Under this blessed illumination the eternal verities of the Gospel become clear divine revelations to the mind, faith becomes a spiritual vision, and preaching becomes a description of what is seen and felt. The distant is brought near, the vague becomes distinct, and truths lying cold and dead in the intellect become instinct with quickening, vitalizing, invigorating power. And, above all, Jesus Christ Himself, in whom all spiritual truth is centred, is fully revealed to the inmost soul as a living, personal, ever-present Saviour. ‘ He shall not speak of himself; he shall glorify me.” Let us all be full of the Spirit, and our converts will be full of Divine light and power, and our little churches will become at once what they ought to be, the lights of Heaven in this dark land. Consider, again, our dependence on the Holy Ghost as the immediate source of all holiness. As missionaries we are in China, not only to preach truths and teach doctrines, but to represent Christ, and to build up a May 10th. ADDRESS, 34 holy spiritual church, and for this purpose we need the power of holiness. Holiness is a mighty power; and the missionary cannot dispense with it. In this land, especially, is this power required in an emineut degree. Our every movement, our whole spirit and temper, our entire life are narrowly watched and criticized by this people; and our influence for good or for evil depends more upon our lives than npon our words. The ideal teacher of the Chinese is a holy man. ‘‘ He is entirely sincere, and perfect in love. He is magnanimous, generous, benign, and full of forbearance. He 13 pure in heart, free from selfishness, and never swerves from the path of duty inghis conduct. He is deep and active like a fountain, sending forth his virtues in due season. He is seen, and men revere him; he speaks, and men believe him; he acts, and men are gladdened by him. He pos- sesses all Heavenly virtues. He is one with Heaven.” This is a lofty ideal ; but the Chinese do not look upon it as existing in fancy or imag- ination only. They believe that it has been realized in some instances at least; and I am convinced that no Christian teacher can be a great spiril- wal power in China, in whom this ideal is not embodied and manifested in an eminent degree. He must be more than a good man (shan jen ) ; he must be a holy man (sheng jen), exhibiting ‘‘the vigour of every right purpose, and the intensity of every devout affection.” He must be a man full of the Holy Ghost, and the divinity within must energize mightily through him. fle must be a man who will take time, not only to master the language and literature of this people, but to be holy. It is not our- selyes—our poor selves—the Chinese want to see, but God in us. This lofty character, however, has been looked upon in this land as the heritage of the chosen few. Asa people the Chinese have not sup- posed the attainment of it to be possible to men generally. The New ‘Testament, on the contrary, presents us with a divinely revealed model of Christian character, to which every-one who names himself by the name of Christ is required to conform. The “new man in Christ” is not the holy man of Confucianism. In many particulars they differ widely. The Christian ideal, however, being absolutely true, embraces all that is real in the Confucian. 1 cannot dwell upon this ideal now ; but I may just state that holiness is its grand essential element and all- comprehending requirement. The ideal Christian of the New Testament is a “saint,” that is, a holy man, entirely consecrated to God, and devot- ed to righteousness and truth ; and the ideal Church of tke New Testa- ment is a spiritual temple built up of such living stones. Now, it is perfectly clear to my mind that as long as this ideal is not fairly embodi- ed in the character of the church in this land, is not made real and yisible in the lives of its members, our progress must be slow and unsatis- factory. The Chinese must be convinced that Christianity is a practical reality, and not a mere system of belief, before they will accept it generally. They must first see it as a power, changing the hearts of men, and transforming their lives, and then they will accept it as a religion. The question of thoughtful men in China is similar to that put by the Jews to Christ-—“ Who art thow? What sign shewest thou then, that we may see and believe thee 2” “Thou claimest to be from God, and the power of God unto salvation. But how are we to know that thou art not an imposture ? Where are the proofs of thy celestial birth?” Brethren, what shall we give them as a reply? The Bible? Books on the evidences of Christianity ? The probability,is that they would never read them— it is certain that few would be convinced by thim. There is an argument, however, that would corimand their serious attention and profound 36 ADDRESS. May 10th. respect if it could only be presented with clearness and force, and that argument is the blameless, holy lives of our converts. It would be useless 4o supply.them with books recording the lives of the saints of other days and other lands. We must be able to point to the saints of our own churches, and say, ‘‘Behold a chosen generation, a royal priesthood, a holy nation.” We must be able to say with that old servant of Christ, who lived about two hundred years after the apostles:—“ Give me a man,” said he, ‘passionate, slanderous, and ungovernable; and 1 will make him one of God’s lambs. Give me a man greedy, grasping, and close; and I will give him back to you munificent. Give me a man who shrinks from pain and death; and he shall presently despise the gibbet, the lance, and the lion. Give me a man who is intemperate, impure, and a rake; and you shall see him sober, chaste, and abstemious. Give me a man addicted to imposture, injustice, folly, and crime; and he shall with- out delay become just, prudent, and harmless.” When we are able to face the proud Confucianist and address him in burning words like these, pointing to our converts as unanswerable witnesses for Christ, we shall have an argument for the divinity of our religion such as none can gainsay. But how long are we to wait for this unanswerable argument for the Divine origin and power of Ohristianity in China? Looking down, it appears as if we might have to wait many a generation. Look- ing up, however, there is no reason why we should wait at all. The Holy Spirit is the author of all holiness. Every holy thought, every holy emotion, and every holy act are inspired by Him. He is both able and willing to make these babes in Christ, as well as ourselves, “holy and without blame before him in love.” Let us believe that a baptism of the Spirit is possible for them; and let us seek it on their behalf, and teach them to seek it, with intense and persistent earnestness. Let us do this, and ere long the heavens will open; and the Heavenly Dove, as a spirit of purity, will descend upon them, and consecrate them as a “ holy temple for an habitation of God.” Then the infant Church in China will become an embodiment of the mighty power, and an incarnation of the divine genius, of our blessed religion. Consider again our dependence upon the Holy Spirit as the source of our spiritual unity. Unity is an element of power which we cannot dis- pense with. Iam not speaking of uniformity but of ‘the unity of the Spirit.” Uniformity is not possible to us; and I am not at all sure that it would be desirable even if it were possible. The unity which we seek is that which we behold in all the works of God—unity in variety, the unity of life clothing itself in manifold forms. Humanity is one; but the races are many, The human body is one; but every member is not an eye. The landscape is one; but its beauty consists in a mixture of colours and forms. So it is in the spiritual world. ‘‘There are diversities of gifts but the same Spirit; and there are differences of administrations, but the same Lord. And there are diversities of operations, but the same God which worketh all in all.” With regard to our education, religious train- ing, and mental powers and idiosyncrasis we differ widely. We cannot be brought to see things precisely in the same light, adopt the same methods, and prosecute the same line of work. Neither is it necessary that we should. The right principle is for every man to make up his mind as to what is right and best for him, and throw all the soul that he has into it. Then we are connected with different sections of the Christian Church, and are representatives of different societies. This is an inevi- table source of a certain amount of divcrsity in the outward aspect of our May 10th. ADDRESS. 37 work. Again, men are often thrown together in the same mission, and compelled to work in association with each other, between whom there exists the least possible natural afliinity. This is a real source of danger. To enable us to dwell together in unity in our personal intercourse one with another, and to present an unbroken front to the common enemy in our work, the very God of peace and love must dwell in our hearts, and consecrate our nature as his everlasting temple. Being all in Christ we are one in spiritual life; and we are so whether we recognize and ac- knowledge the fact or not. But what is necessary is that this element of oneness should become so full in cach heart, and so clearly recognized and powerfully expressed by all, that our differences would be completely overshadowed by it. What does it matter to this people that I ama Congregationalist, and my brother yonder is an Episcopalian, if they behold in us both the same Christ-like spirit, and see that we are both walking in the same light of God, and having divine fellowship one with another? In such a case outward differences only act as a foil to set off the essential unity. The unity we need, them, is the unity which is in- duced and perpetuated by the fulless of the indwelling of the Holy Spirit, and is productive of peace, mutual love, and, as far as practicable, hearty co-operation in work. We need the unity that would make it im- possible for the demons of envy, jealousy, and unholy rivalry to show their heads between the different missions; and that would put a perpetual end to all uncharitable speaking and unbrotherly acting among the mis- sionaries themselves. Where the Holy Ghost dwells and reigns, such things cannot exist. Before the descent of the Spirit upon the disciples, they had their rivalries, and their petty jealousies, and their unseemly disputations as to who should be the greatest in the kingdom; but the baptism of fire burned all that out of them, and they became ove in Christ, and simply anxious to serve Him. Their mutual fellowship became unbroken ; and all men knew that they were the disciples of Jesus by the love which they had one toward another. “Neither pray I for these alone, but for them also that shall believe on me through their word ; that they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us; that the world may believe that thou hast sent me.” “‘Men’s hearts,” says Carlyle, “ought not to be set against one another, but set with one another, and all against the evil thing only.” Consider again our dependence on the Holy Ghost as the source of spiritual joy. ‘‘The joy of the Lord is your strength.” There are three kinds of joy. There is the natural, which has its source in purely natural causes. It may be ethical joy, inspired by an approving conscience. It may be intellectual joy, which springs from the conscious possession of superior mental gifts and culture, or from the achievements of intellectual triumphs. It may be mere animal joy, flowing from a ful- ness of bodily health, or an exuberance of the animal spirits. Or it may be the joy of harvest, the result of success in worldly pursuits. Then there is the unnatural, which consists in the exhilaration produced by stimulants of various kinds. This is the joy of the cup and the narcotic, on which the inebriate depends for his intoxicating delights, the opium- smoker for his day-dreams, and many a thinker and orator for his mental elevation and the animation of his powers. But there is another kind of joy—the spiritual. This is the joy of the Holy Ghost—a joy which differs entirely from all other joys, and surpasses them infinitely. It is the joy of conscious pardon, assured by the witness of the Spirit in the heart crying Abba, Father. It is the joy of deliverance from the power 38 ADDRESS. May 10th. and dominion of sin. It is the joy which flows from soul-health and a fulness of spiritual life. It is the joy which springs from an inward realization of the fast that the Father and the Son have come to abide forever in the breast. It is joy in God—gladness in Jesus. The apostle contrasts the fulness of the Spirit with the fulness of wine. “Be not drunk with wine, but be filled with the Spirit.” On the day of Pentecost, the people seeing the effect of the out-pouring of the Spirit on the disciples, said, “They are filled with new wine.” The Apostolic Church enjoyed a wonderful fulness of the Holy Spirit; and as a consequence the element of joy was a very powerful one in it. The Christians rejoiced with joy wnspeakable, and took joyfully the spoiling of their goods. And thus inspired with holy joy, they spoke the truth with boldness, and the word of the Lord sounded out from them. We as missionaries need the fulness of this joy. Without it our work will be a burden to us, and we shall toil on with the hearts of slaves; and the hearts of slaves are never strong. But especially do our native brethren need. it. They had their pleasures in their heathen condition, both religious and sensuous. We have taken these away from them. How are they to be kept from falling a lusting for the flesh-pots of Egypt—for the leeks, and onions, and garlic of their pagan life? There can be only one way. The new religion must be made a joy to them. It is said of the sirens that their tenure of life was dependent on the successful exercise of their charms. They sang with bewitching sweetness, and so entranced any one who heard them that he died in an ecstacy of delight. It is fabled that Ulysses, when he approached these enchantresses, stuffed the ears of his companions with wax, and lashed himself to the mast, and thus escaped. When the Argonauts, however, passed the sirens, it is said that Jason ordered Orpheus to strike his lyre. The enchantment of his sing- ing surpassed theirs, and the Argonauts sailed safely by; whereupon the sirens cast themselves into the sea, and became transformed into rocks. This was music conquering music, melody surpassing melody, joy exceed- ing joy. It is something like this our converts must find in Christianity if they are to be kept from the power of temptation, grow in grace, and become valiant for Christ. The highest and best service we can render them is not to stuff their ears, and lash:them to the mast. Let us rather teach them to drink copiously of the joy of the Holy Ghost, and they will thirst no more for the pleasures of their former life. Iwish Ihad time to dwell upon our dependence upon the Holy Spirit as a source of another power of unspeakable value to the mission- ary, namely, the power of dealing with human souls, both in public¢ and private. Some men are richly endowed with this priceless gift. They seem to be able to look into the very souls of those with whom they have to deal, read them, understand their wants, sympathize with them, and talk to them with wonderful directness and instantaneous effect. They may, or may not, be profound thinkers or powerful speakers. But they are earnest, large-hearted men, and full of divine force. They yearn for the salvation of souls; and their whole nature secms surcharged with an energy which they cannot call their own. When they speak, their hearers feel that a supernatural power is grappling with them, and fore- ing them to yield or set up a conscious resistance. People are often at a loss to account for the influence which such men possess. Ag men they see nothing in them to account for it; but they are compelled to feel and confess that mysterious something with which their entire being is sur- charged. Mr. Carpenter, of New Jersey, a Presbyterian layman, who lived many years ago, presents a most striking instance of this wonderful May Loth. ADDRESS. 39 power. His education was very limited, and his mental endowments were of the most ordinary kind. Tillanointed of the Holy Ghost, he was a cipher in the church. As soon, however, as he received that anointing, he -became a man of marvellous spiritual power. The hardest sinners melted under his appeals, and yielded to Christ. At his death, it was stated that, by a very careful inquiry, it had been ascertained that more than ten thousand souls had been converted through his direct instru- mentality. Finney is another instance. ‘Soon after his conversion,” we are told, “he received a wonderful baptism of the Spirit, which was followed by marvellous effects. His words uttered in private conversa- tion, forgotten by himself, fell like live coals on the hearts of men, and awakened a sense of guilt, which would not let them rest till the blood of sprinking was applicd. At his presence, before he opened his lips, the operatives in a mall began to fall on their Ienees, and cry for mercy. When traversing western and central New York, he came to the village of Rome in a time of spiritual slumber. He had not been in the house of the pastor an hour before he had conversed with all the family, and brought them all to their knees seeking pardon or the fulness of the Spirit. Ina few days every mau, woman, and child in the village and vicinity was converted, and work ceased from lack of material to transform; and the evangclist passed on to other fields to behold new trinmphs of the Gospel through his instrumentality.” ‘Tis is a wonderful gift. Would to God that every missionary in China possessed it in the highest degree. I wish I had time to dwell, also, on our dependence upon the Holy Spirit as the inspirer of every true prayer. But why should I multiply particulars. Are we not dependent upon Him for every spiritual qualifi- cation necessary for our work, and for every real success init? Do we want native pastors, teachers, cvangelists, or deacons? It is the Holy Ghost who calls the right men to office, and fits them for the successful discharge of their duties. Do we long to see this people turn from their dumb idols and sins to the living God? It is the Holy Ghost alone that can convince them of sin, reveal Christ to their inmost consciousness, re- generate their souls, and lead them to faith and repentance. Do we wish to build up a holy spiritual Church in this land? Do we wish to see the Churches become self-supporting, self-governing, self-propagating ? The Holy Ghost is the source of all power and efficiency, whether in the mem- bers individually, or in the Church collectively. Brethren, we will thank God for the natural gifts and the intellectual culture which any of us may possess. We cannot attach too much importance to a thorough knowledge of the language and literature of this people, and to an exten- sive acquaintance with their religious customs, their modes of thought, and social habits. Would that every missionary spoke the language like a native, and were a Han-lin with regard to his literary attainments. We cannot be too fit for the Master’s use in these respects. But all such gifts and attainments are useless in this spiritual work without the accompanying power of God’s Spirit. A man of ordinary intellect and education, if baptized with the Holy Ghost, is a vastly greater spiritual power, than the intellectual giant in whom the Divine Spirit but feebly energises. Now there are three questions which I wish to put. The first is this: Are we filled with the Holy Ghost, and do our converts enjoy a fulness of the Spirit that can be compared with that enjoyed by the Chris- tians of the Apostolic age? The question is not: Have we the Holy Ghost? For we certainly have him in more or less fulness. The dis- ciples had the Holy Ghost before the day of Pentecost; for they were 40 ADDRESS. May 10th. regenerate men, and true followers of the Lord Jesus. But it was on that day the Holy Ghost entered their spiritual nature and filled them. It was on that day they were so purified with his holy fire that they became in a special manner his conscrated temples, and so endued with power from on high that they became mighty through God for the pull- ing down of strongholds. It was on that day that they received the Holy Ghost as an all-illuminating, all-sanctifying, and an all-strengthen- ing presence. Their intellects on that day became full of divine light, their hearts throbbed with divine sympathies, and their tongues spake with divine power. They were simply ji/led with the Holy Ghost; and they realized all that the Master had promised them in connection with the advent of the other Comforter. Christ had told them that it was expedient for them that. He should go away, because the presence of the Spirit would be more to them than his own personal presence could be. With the coming of the Comforter they were to be so endued with power that they should do greater works than he did; they were to be so replete with spiritual life that out of their hearts should flow rivers of living water: and they were to have such a realization of the presence of the Father and the Son, that their joy would be always full. All this was to them now a glorious reality. And this blessed experience did not pass away with the day of Pentecost. The celestial Dove did not descend to pay a transient visit and wing its way again. The Spirit remained with them and in them. It is impossible to read the history of the Apostolic church without seeing and feeling that it was full of the Holy Ghost. The Holy Ghost was everything to the Christians of the Apostolic age. The gift was sought and obtained by them as a distinct blessing. In Samaria, a number of people were converted under the preaching of Philip. After- ward Peter and John were sent unto them, and we read that “ they prayed for them, that they might receive the Holy Ghost. Then laid they their hands on them, and they received the Holy Ghost.” The all important question put by the Apostle Paul to certain disciples at Ephesus was—“ Have ye received the Holy Ghost since ye believed ?” Paul urges the converts to be filled with the Spirit; and he prays that the Ephesian Christians might “be strengthened with might by his Spirit in the inner man, that Christ might dwell in their hearts by faith; that they being rooted and grounded in love, might be able to comprehend with all saints what is the breadth, and length, and depth, and height, and know the love of Christ which passeth knowledge, that they might be filled with all the fulness of God.” A wonderful prayer, when you think of it. Only a man full of the spirit of God could have conceived such a prayer; and only such a man could have had the courage to offer it up in faith and with perfect sincerity. Ifthe Apostle had not believed it possible for the Ephesian Christians to realize all this in their personal experience, he would not have prayed thus for them. Yes, the Apostles were men full of the Holy Ghost; and the presence of the Spirit in the church of that age was a distinct, palpable, mighty reality. Again, I ask, are we filled with the Holy Ghost in the sense in which the Apostles were filled on and after the day of Pentecost ? and has the Church in China a realization of the witness of the Spirit that can at all compare with what the church of the first century had? Have we been endued with this power from on high? Is our joy full? Would it be the plain unvarnished truth to speak tof the Divine life realized in our inward. experience, as a fowntuin ever springing up in the soul, and as rivers of living water ever flowing forth to bless? ‘It is expedient for May LOth. ADDRESS. AL you that I go away.” Is our realization of the indwelling presence of the Comforter so vivid, so full, so satisfying, and so personal that we can truly say :—- “Tis Thine own grac’ous promise, Lord ! Thy saints have proved the faithful word.” My second question is this: Is a new Pentecost possible to us? There can be but one answer to this qnestion. It must be possible. We are still in the dispensation of the Spirit. The might of God was not ex- hausted on that day. That baptism was only an earnest and a pledge of of still fuller manifestation of God to men. ‘And it shall come to pass afterward that I will pour out my Spirit on all flesh.” Did the Apostles need to be filled with the Spirit? So do we. Was their enterprise a great and difficult one? So is ours. Were they dear to the heart of Christ, and objects of the Father’s love? So are we. We often speak and act as if it were the most difficult thing in the world to obtain the gift of the Holy Ghost, especially in any fulness; and yet it is certain that there is no blessing which the Father is more ready to bestow upon those who ask Him than this very gift. ‘If ye then, being evil, know how to give good gifts unto your children, how much more shall your heavenly Father give the Holy Spirit to them that ask him?” It is the promise of the Futher. We are His children; and He loves us with an unspeakable love. He would have us be just like Himself; and for this purpose he is not only willing but seeking to fill us with his Holy Spirit. He has given us a great and glorious work to do, and is waiting to clothe us with the neces- sary power. In all ages there have been men who have had the faith to ask the Father for this fulness of the Spirit, and have obtained it. The pro- mise is, ‘‘ye shall seek me and find me, when ye shall search for me with all your heart.”’ ‘I beseech thee,” said Moses, ‘show me thy glory.” And the Lord said, “I will make all my goodness pass before thee, and I will proclaim the name of the Lord before thee.’ So it is in these days. Let me give you one instance. The following are Mr. Moody’s own words: “When | was preaching in Farwell Hall, in Chicago, I never worked harder to prepare my sermons than I did then. J preached and preach- ed; but it was bea ing against the air. A good woman used to say: ‘ Mr. Moody, you don’t seem to have power in your preaching.’ Oh, my desire was that I might have a fresh anointing. I requested this woman and a few others to come to pray with me every Friday at fouro’clock. Oh, how piteously I prayed that God might fill the empty vessel. After the fire in Chicago, I wasin New York city, and going into the Bank on Wall street, it seemed as if I felt a strange and mighty power coming over me. I went up to the Hotel, and there in my room I wept before God, and cried: ‘Oh my God, stay thy hand.’ He gave me such fulness that it seemed more than I could contain. May God forgive me if I shonld speak in a boastful way ; but I do not know that I have preached a sermon since, but God has given me some soul. Oh, I would not be back where J was four years ago for all the wealth of this world. If you would roll it at my feet, I would kick it away like a foot ball. I seem a wonder to some of you; but I am a greater wonder to myself than to any one else. These are the very same sermons I preached in Chicago word for word. It is not new sermons; but the power of God, It is not a new Gospel; but the old Gospel with the Holy Ghost of power.” Brethren, why should this fulness of the Divine Spirit be deemed impossible to us also? It is not necessary that the baptism should come to us in precisely the same form that it came to this great evangelist, ce ever to the 42 ADDRESS. May 10th. Apostles. The Spirit may come as a mighty rushing wind, or descend as the summer shower, or distil as the gentle dew; but in either form He can fill the sonl with His own life, light, and power. Then, although neither of us might be a Paul or a Peter or even a Finney or a Moody, every one of us would be inspired to the maximum of effort possible to him, and enabled to accomplish all the work that God had given him to do. God never intended that we should enter upon our life work, or attempt to carry it on, without being endued with power from on high. It is not only our privilege, but our solemn duty to seek it and obtain it. If there he a Holy Ghost, if there be an Infinite Spirit in us and around us, and if this Spirit is both able and willing to satisfy our deepest long- ings, and meet and supply our every need—if this be true, then we ought to reckon it a sin—not a misfortune, but a sin—to offer up a single prayer, to preach a single sermon, or speak to a single soul wnfilled with His conscious presence. Brethren, do we believe in the Holy Ghost ? No doubt we do theoretically ; but do we practically? Have you observed how little is written and said about the Holy Ghost as compared with other themes? God the Father is a constant theme; God the Son is a constant theme; the morality of the Gospel is ever preached ; but God the Holy Ghost is comparatively forgotten, and Christians are seldom urged to seek the fulness of His indwelling as a distinct and available blessing. And how little is said about this special endowment of power in our col- leges and universities! Whilst the student is ever stimulated to seek every other qualification for his work, how seldom is his attention directed to this, the most essential qualification of all! And, then, when a young man offers his services to a missionary society, how seldom is he made to feel that every other endowment is absolutely nothing as compared with this! He will be asked how much Latin, Greek, and Hebrew he knows ; how many books on theology he has read; and what reasons he has for believing that he is a converted man, and called to be a missionary. But how seldom is this question put: “Are you endued with power from on high?” And how seldom is a man told to go and tarry with his God, until the promise of the Father shall have descended upon him? Whilst our creed is, “‘I believe in the Holy Ghost,” there is unquestionably a real amount of atheism in our practice ; and this is the reason why we are not filled with His mighty power, and why the progress of our work is so slow. We have grieved the Spirit of God; and hence our leanness of soul, and feebleness of arm. “Dear Paraclete! how hast Thou waited, While our hearts were slowly turned ! How often hath Thy love been slighted, While for us it grieved and burned.” My third question is: How is this fulness of the Spirit to be obtain- ed? We are told that the disciples “continued with one accord in prayer and supplication.” Let us look at that wonderful prayer meeting for a moment. The disciples, though scattered by the crucifixion, were all present. Peter was there, but a wiser and stronger man. Incredulous Thomas was there, but with his faith firmly established. Mary, the mother of Jesus, was there, praying for the first time in the name of her glorified Son. They were all with one accord. This is a term of music. Theirs was not a meeting of bodies only, but a concert of souls—souls musical with one sentiment, one purpose, one desire. They continued with one accord. There was a spirit of perseverance as well as union in their prayers. They were commanded to tarry until endued with power; May 10th. ADDRESS. 43 and they simply obeyed. But they did not tarry in idleness; they “ con- tinued with one accord in prayer and supplication.” And they did this in faith—implicit faith in their living Lord and in the word of His promise. They knew that He would not disappoint them. The world would have knocked in vain at the door of the Church during these ten days of prayer. As yet they were not fit to face the world. Conscious of their utter helplessness, and feeling their absolute dependence upon God for power, they were compelled to tarry in prayer. But they knew that they were not tarrying in vain; for He had said, “ Whatsoever ye shall ask the Father in my name, he will give it you.” They used the name of Jesus, and put their supplications into His golden censer; their prayers ascended to the throne of the Father, authorised and accredited by the name of the only begotten Son; and Pentecost crowned their devotion. This is what the Apostles did, and this is what we must do. Prayer is the indispensable condition. ‘There in the heavens is the residue of the Spirit; prayer taps the reservoir, and the outlet widens as we pray.” But our prayers must be earnest, united, believing, and im- portunate. They must spring from a profound sense of a great want, and an unwavering assurance of the availableness and adequacy of the Holy Ghost to meet it. We must pray much with our converts for this unspeakable gift, believing that our Father, who gave the Spirit to Jesus without measure, will do for us exceeding abundantly above all we ask or think. But especially must we spend much time alone with God. Spiri- tual work involves the expenditure of spiritual power; and the soul can be replenished only by dwelling in the secret place of the most High. “Nothing but waiting at the throne,’’ says some one, ‘‘nothing but keep- ing the heart under the eyes of the Lamb, to be again penetrated by his Spirit, can put the soul into the condition in which it is a meet instru- ment to impart the light and power of God to other men.” The man who takes his affairs on his own shoulders, works ordinarily like an atheist, and begins to pray only when he is in extremity, is necessarily weak, and doomed to failure. He will be left to himself, and God will allow him to be smitten with his own weapons. But that man wields a mighty power who has learnt the secret of instantly and directly going to God, and of holding face to face communion with Him. The enemies of Luther were wont to say that he could obtain anything from God. And Mary, queen of Scots, was accustomed to say, that she feared the prayers of John Knox more than she did the fleets and armies of Elizabeth. What think you, Brethrey, would be the result in China, if we as a body of mission- aries were to resolve to make proof of the last possible efficacy of prayer on behalf of ourselves, our converts, and the heathen around us? ‘I have intimated my fear,” says John Foster, “that it is visionary to expect an unusual success inthe human administration of religion unless there were unusual omens. Now, an emphatic spirit of prayer would be such an omen. lf the whole, or greater number, of the disciples of Christianity were, with an earnest, unfailing resolution of each, to combine that Heaven should not withhold one single influence which the very utmost effort of conspiring and persevering supplication could obtain, it would be a sign of the revolution of the world being at hand.” Brethren, why should we not have such an omen in this Conference ? But to obtain such an omen— to pray for such a blessing in such a spirit of resolve—the consecration of ourselves to God must be absolute. We cannot, we dare not, ask for the Spirit’s highest gifts while conscious of the existence and influence of secret ambitions and half consecrated purposes in our hearts and lives. ‘We must be emptied of self, if. we would be filled with God. Self-will Ad ADDRKSS. May 10th. must perish, and the soul become perfectly pliable in the hands of the Spirit, ere we can, as a prince, have power with God and with men, and prevail. We must be willing to be nothing, however painful the hum- bling may be. QO! to be nothing, nothing, Only to lie at His feet; A broken and emptied vessel For the Master’s use made meet.” Brethren, we do well to leave our respective stations for a season, and meet here for the purpose of conferring on matters of importance connected with our work. China is open now as it never was before; the Churches under our charge are multiplying and increasing: and it is a pressing question how this immense field may be more fully occupied, and this growing work more effectually compassed. Moreover, methods of operation have been tried for a long period, and we want to obtain full and reliable information in respect to their intrinsic and comparative value. But I do feel in my inmost soul that our pressing need is a bap- tism of Divine power. I want to return from this Conference, not only stimulated in mind, and enriched with a store of valuable information, but filled with the Holy Ghost, China is dead—terribly dead. Our plans and organizations can do very little for this great people. They want life. Christ came to give life; and He is not the I was but the I am. “To, Iam with you alway, even unto the endof the world.” The secret of the success of the Apostles lay not in what they did and said, but in the presence of Christ in them and with them. They saw with the eyes of Christ, felt with His heart, and worked with His energies. They were nothing, Christ was everything. Christ was living, breathing, and triumphing in their personal lives. Their entire nature being replete with His life, their spirits bathed in His light, and their souls kindled with the fires of His love, they moved in the midst of men as embodi- ments of supernatural power. They spake with the demonstration of the Spirit ; when they came into contact with men, a mysterious energy went out of them; and under their vitalizing touch dead souls started into life. The Spirit had taken hold of the highest faculties of their nature, and was working with them according to His own will. Brethren, this is what we must be, if this mighty Empire is to be moved through us. But to be this, the throne of grace must be our refuge—the secret place of the most High must be our daily, and hourly habitation. We must take time to become intimately acquainted with God; we must take time to become filled with His power; we must tukz time to be holy. May God help us during the days of this Conference to wait upon Him in earnest persevering prayer. Let us put our desires into one heart-felt petition for a baptism of the Holy Ghost, and not cease to present it until we have prevailed. So Elijah prayed; he threw himself on the ground, resolved not to rise again till his request was granted. So Jacob WRESTLED with the angel. So Daniel set his face unto the Lord his God. So the disciples continued with one accord in prayer and supplication, “Faith, mighty faith, the promise sees And looks to that alone; Langhs at impossibilities, And cries, ‘It shall be done!” May 10th. ESsaY, 45 EVENING SESSION. ESSAY, Entire Consecration Essential to Missionary Success. BY Rey. R. Netson, D.D., A. P. E. M., Saaneuatr. The theme which is here presented, may seem to contain a mere trnism, as applicable to any other calling as to that of a Missionary. And certainly, in proportion to one’s devotion to any calling, will be his fitness for it, and the likelihood that it’s duties will be well performed. But it is especially true of Christian Missions, as will herein appear.— And we must distinguish this from all worldly vocations, by the fact that in them the efforts made and ends aimed at are within the range of what is earthly and human, whereas, in this, the consecration largely and the results wholly are to be sought of God. The requirements of the subject will be best met by fully answering two questions, Viz :— First, What is “ Entire Consecration,” in a Christian Missionary ? and second, What is ‘‘ Missionary Success ?”’ 4d; WHAT 18 “‘ENTIRE CONSECRATION ? It may, in few words, be defined, as the best and fullest and broadest and longest application of all one’s faculties and powers to giving the Gospel of Christ to the heathen. But, in detail, what elements make up this eomsecration? A prime element in order both of time and of importance is fwith in the Lord who sends,—in His wisdom to devise the plan and means, and in His power to secure the end. Whole consecration to this work rests on the belief that Christ’s chosen plan for bringing in the gentiles to Himself is both efficient and sufficient for the purpose, through the life-giving power of His grace attending and actuating it. It is to say, I believe that Christ’s provision of Gospel truth, commissioned ministry and instituted sacraments is adequate to the end. I believe in His purpose and power to make this provision efficacious, and that we need expect no other. And who can doubt, that if Christian people would awake to the importance of this work among the heathen and do their duty in it, it would start forward with an impetus, and progress with a speed which would make the world stand amazed and heaven resound with joy. If the prophecies of “holy men of old, who spake as they were moved by the Holy Ghost” mean any thing,—if the commission and promises given by our Lord to His apostles mean any thing,—if the acts of those apostles, as towards the heathen, mean any thing,—we cannot doubt that if the Church of Christ would work for Christ and live for Christ as the children of this world live and work for the world,—we should see wonderful things, in our day, in the turning of the gentiles to the Lord. 46 ESSAY. May 10th. When we read such Scriptures as, ‘‘From the rising of the sun unto the going down of the same My name shall be great among the gentiles,” (Mal. I. 11), “My word shall not return unto me void, bat it shall accomplish that which I please and prosper in the thing whereto I sent it,” (Is. 55,11.) “Go ye into all the world and preach the Gospel,’— “lo, 1 am with you always, even to the end of the world” (Mat. 28, 20), and ‘The Gospel is the power of God unto salvation to every one that believeth,” Rom. 1, 16),—-when we read these and believe them with a faith like Peter’s, we may even say, “though we have toiled all the night and have taken nothing,’—though eighteen centuries have passed away, and a large portion of the world is still in heathenism, ‘‘ Never- theless, Master, at thy word, we will let down the net.” Could we order this matter to our liking, we should have the whole of Christendom at once imbued with this spirit of consecration, pouring their offerings into the treasury of the Lord, and sending and sustaining labourers in the harvest fields of heathenism. But we cannot so order it,—-nor is the responsibility for failure in others necessarily on us. The harmonizing of the faithlessness of men with the times and seasons of the Lord is, happily, not required of us. But, neither, on the other hand, is the failure of Christian people elsewhere, to come up to the measure of their duty any justification for those in the heathen field to come short in theirs. And this consideration gives a practical importance to the ques- tion here before us. We are not warranted by the indifference of the churches in Chris- tian lands, nor by the great disparity between the millions to be reached and the agency for reaching them, to be disheartened and faithlessly say, “What are these among so many?” Let us rather be encouraged by the faith of Carey, that good and great man, who when, under circumstances most unpromising to the eye of sense, he was about to go as a Mission- ary to India,—-said to his friends, “‘we go down into the hole, you hold on to the rope.” Here was faith, even in the dark that Christ would make His instrumentality effectual at both ends of the rope. This was in 1793, when the prospect of evangelizing India was a very different thing from what it is at this day. fomance and religious sentimentalism must not be mistaken for this faith. They may resemble it closely, but the resemblance is only on the surface. They are counterfeits, and worse than worthless as elements of consecration. The former faints away at the first disgusting sight or smell or contact of the evil for which the Missionary comes to bring the remedy. The latter is without foundation in principle,—without heart interest in the work of saving souls depraved by sin,—without such love for Christ and dying men as to breath and bear the atmosphere tainted by moral corruption, and patiently learn to apply the remedy, and, having learned how, then to apply it well. It therefore fails to sustain the Mis- sionary in any persistent effort to do a worthy work, and is most likely to meet with disappointment from sense of failure and mistake, and end in abandonment of the field, with consequent waste of means and damping influence on the interest of others ; or, still worse, in a sham continuance in the field only to appear consistent. Even enthusiasm, as brilliant and attractive in the Migsion field as in any other department of human action, is apt, like seed sown in stony ground, to want sufficient depth of soil and strength of root to stand the scorching suns of heathenism. And the yet sturdier quality, zeal, needs to be well tempered with discretion to make it permanently useful. May 10th. WSSaY. 47 The truth is, no enterprise on earth, proves, in its prosecution, more practical, and requires more everyday, common-place, plodding work than do Missions to the heathen. ‘The spirit of power and love and of a sound mind” is the desideratum here. Strong faith in Christ’s power and purpose and plan to save sinners,—strong resolution to do one’s very best as a co-worker with Christ,—tender compassion for the lost and ignorant and out of the way,—and desire to win their souls to Christ,— and the determination with God’s help so to carry out this purpose as shall best accord with sound judgement, practical wisdom and common- sense,—such ‘‘faith that works,’—such aims and efforts to spend and be spent, with whatever ability of mind and body the Master may vouchsafe, —such may be certainly counted elements of a Missionary’s consecration. Another constituent necessary to this consecration, is soundness in the faith, “as the truth is in Jesus”,—a right understanding and belief of the Revelation contained in the holy Scriptures, as the Word of God. Christian Missions are simply God’s plan for spreading the Gospel of Christ, as revealed in the Bible; and therefore, whoever does not well know and heartily believe this Gospel, cannot teach it. And, no matter what else he may know and teach, he cannot be a Christian Missionary. Ignorance here, or unbelief is fatal. One may be very wise, learned and useful, in other respects,—he may instruct, enlighten and attract,—he may gather followers, make disciples and inform the ignorant,—but can- not be a consecrated Christian Missionary. This implies a reverent acceptance and belief of the Bible as containing all truth necessary to salvation, and God’s sole provision for the redemption of fallen men. It implies the belief that the Bible is from God, as well as a belief in the God of the Bible. That is to say, that the Bible contains God’s revela- tion of Himself and of His will,—that therein He has revealed Himself as God the Father, who hath made us and all the world,—God the Son, who hath redemed us and all mankind,—and God the Holy Ghost, who sanctifieth us and all the people of God ;—that in the wnity of the Divine nature there are three persons of one substance, power and eternity,—the Father, the Son and the Holy Ghost;—that the eternal Son took our humanity of the substance of the Virgin Mary, so that two whole and perfect natures, the Divine and the human, were joined together in one person called in Scripture, Jesus Christ ;—that He, in lis humanity, lived among men,—died for men and was buried,—and, by His Divine power, rose from the dead, and ascended into heaven, and ever liveth to make intercession for us ;—furthermore, that the Holy Ghost is very and eternal God, of one substance, Majesty and Glory with the Father and the Son,—that He, by His Almighty grace renews the hearts of sinful men, and inclines and enables them to believe in Jesus Christ, the Saviour. These Scriptures also teach that all the race of men, who are naturally descended from Adam are born with a depraved nature, inclined to evil, and which because of its corruption and taint of sin, is exposed to the wrath of God,—but, for which a complete remedy is provided in the atonement made by Jesus Christ. And the Christian Missionary holds, that as the heathen are included in this taint of sin and its fearful conse- quences hereafter and are liable, like other sinners, to suffer eternal banishment to the nether side of that ‘‘ great gulf,’ from which no man- constructed bridge of sentimental mercy can pass the sinner back to heaven,—it is his blessed Mission to carry them the offer of salvation through Christ Jesus. This hearty acceptance of and soundness in the verity, sufficiency and necessity of the Christian faith as bearing on the salvation of the 48 ESSAY. May loth. heathen is doubtless a large ingredient of whole consecration in a Chris- tian Missionary. Another essential element,—which is put after others, not by any means because of its secondary importance, but rather as the leaven to pervade and vyitalize all other elements, is the cwreful cultivation of per- sonwl holiness. It is not to be presumed that the calling of a Missionary among the heathen has any inherent tendency or capacity to promote holiness of heart and life. Woe to the Missionary who acts on such pre- sumption! Rather on the contrary, every thing about him is pestilential with the rank malaria of heathenism. Nowhere on earth does the Chris- tian more need to be perpetually clad inthe whole armour of God, that he may be able to stand and withstand. Contact with filth does not pro- mote cleanliness. An infected atmosphere does not promote health. They whose duties lie in such surroundings, should not spare to use pre- ventives, disinfectants and correctives. Habitual and long continued con- tact with the low impurities and immoralities of heathenism, tends to impair the acuteness and delicacy of moral perception, and the purity of Christian taste. And for this reason, Christian Missionaries need the Apostle’s warnings “watch thou in all things,’—‘“Keep thyself pure,’—“Take heed to thyself and to the doctrine,—continue in them, for in doing this thou shalt both save thyself and them that hear thee.”— It is indeed the Missionary among the heathen who can best appreciate these special charges of the great Apostle of the gentiles to his younger brother in the Gospel, whose trials and temptations he go well knew.— Such words might seem uncalled for, or even imputations against the character of Timothy,--whereas they were the kindest warnings and the wisest cautions against the dangers which beset him. And if Timothy were but human, so also are Missionaries of the present day. Herein is the very pith and marrow of true consecration,—the giving of self to Christ and His work, and, the cultivation of a Christ like life and Spirit. And it may be repeated with emphasis, that in no field of Christ- ian duty is there greater if so great need of constant, faithful use of means of grace as in a heathen field. In Christian lands, however much, unhappily, wickedness may abound, there are nevertheless many and strong influences for good which are invaluable as aids and supports to piety.—There are many earnest, godly people who, individually and col- lectively hold up a high standard of Christian living, and give a tone of purity and elevation to opinion and society. In the heathen world, there is no help but from the giver of all grace, and hence, the greater is the need to seek directly from this source that help without which there is no real consecration. Having thus presented the three chief elements of Missionary con- secration,—viz:—a liviny faith in the Lord of Missions, a sound scriptural creed,—and eurnest personal holiness;—we may consider some other points, closely related to it. a.—The first point suggested is the bearing of entire consecration on a missionary’s engaging in Literary labours as such. The largest attainments and highest mental culture are not too rich or precious to be expended in Missions tothe heathen. No worthier ob- ject for their bestowal can be found. And of human acquisitions none tend more than these to fit the Missionary for his work. And yet there is, no doubt, an extreme in this direction incompatible with consecration to this Mission work, and against which some persons of strong literary bent, or love of books in some special department, or, of indolent habit of body and fond of the quiet of the study,-—need to be on their guard, May 10th. WSSAY. 49 Except so far as it is actually subsidiary to the great work of seek- ing to win souls to Christ, literary labour of great cost in time and strength, can not be counted in the line of entire consecration. A Mis- sionary’s time aud strength are due of course, to the work of his high calling. Whatever now, may tend to fit him the better for his proper office of preaching and teaching the Gospel, and more effectually com- mending its truth or convincing gainsayers and “instructing those that oppose themselves,” is, of course, both legitimate and desirable. But, still the means should be kept ever subordinate to the end. b.—The next point proposed, is the relution of Missivnary Consecra- tion to engaging in any business vocation of the world. There are times in the lives of some Missionaries when such a course becomes a sheer necessity, and must be followed. ‘These hands have ministered to my necessities,” said St. Paul. Nor was he alone in such experience. Others have had the same. Missionaries in China from the U.S. A. and possibly from other countries also, in consequence of war at home have been thrown on their own resources for support to them- selves and families. But, of itself, such a course is not to be desired by a Missionary as conducive to his proper work. It does not tend to consecration, but rather to secularize ones habits of thought and to detract from spiritual mindedness. And, besides feeding on the Mission- ary’s spiritual vitals, it consumes large portions of his precious time, which are thus lost to the great business of his higher calling. Of the importance and value of Meilicul Afrssions, both as a direct work of mercy, and as a means of bringing the heathen within reach of the Gospel, there can be no question, and yct, it is equally true that as a general rule, the work of the physician and that of the minister of the Gospel cannot, with advantage, be united in the same missionary. Hither of these vocations requires that whoever undertakes it should give him- self wholly to it, as worthy of his best efforts and time. It does not commend itself to people in Christian countries that one man should be both clergyman and physician. And there is no good reason why the case should be different in heathen lands. The experience of two persons, well known as Missionaries to China in former years, is worth citing in this connection. Dr. Peter Parker came to China as a Missionary of the A.B. C.F. M. in 1834. He was also a Doctor of Medicine. I have been informed that after long effort to combine the cure of bodies and of souls in his Missionary work, he becamo convinced that to accomplish either one well, he must give his whole attention to that one. And he judged that it was best to devote himself to the medical work which was press- ed upon his hands. The other case is that of Bishop Boone who, before coming to the East, was persuaded that a knowledge of Medicine was essential to a Missionary’s success. He accordingly was graduated as a physician and then came on his Mission. But after reaching the heathen field he soon discovered that the direct Missionary work to which he had given himself with, ‘‘entire consecration” demanded all his time and strength. Nor would he ever prescribe for a patient except when no physician, in practice, could be obtained in reasonable time. His principle was that whoever undertook the responsibility of the care of human life was bound to give it his whole attention. And will a lower standard serve for human souls ! c.—We may consider, here, also, the connection between a Mission ary’s Consecration and his social relations. As unremitting confinement to any work requiring strain of bodily powors is exhausting to strength and 50 ESSAY. May 10th. wearing to physical health, so is unremitting mental tension damaging to mental health. ‘Non semper arcum Tendit Apollo.” Relief and relaxa- tion sufficient for repair are necessary. And social intercourse with family and friends is rest and tonic for the wearied mind. “Tt is not good for man to be alone,” isa jadgment that comes to us from a far antiquity and clothed with the highest authority. The sol:tury life,—which is a very different thing from seasons of retirement for com- munion with God,—is not consecration. Now has it any support in either the doctrine or practice of our Lord or His Apostles. As a scheme of consecration or of fancied superior sanctity, ib is wholly the device of of uninspired men. The holy Scriptures, far from teaching us to break our family ties or deny our human relations, teach us specially to cherish them, and to cultivate close and tender sympathies with our kind. The violation of these is as damaging to soundness of mind as it is unscrip- tural and unnatural. A physician who practised many years on some of the Roman Catho- lic priests in China, found various instances of those who had lived in remote sections becoming mentally deranged from the utter blank of so- cial intercourse in the current of their lives. Some years since, at Hako- date in Japan, I became acquainted with two young French Priests whose suffering from this very want of social intercourse was painful to observe. Occasionally during several weeks I met them at: their residence and in their lonely seaside walks, and had some opportunity of learning their state of mind. Their anxious question ever was ‘‘when will a steamer come and bring the mail?” ‘I'he painful loneliness and heart longings of those two interesting young priests for the left and lost at what was once their home made an indelible impression on my mind. The ties with which our gracious God had bound them to their fathers, mothers, brothers and sisters,—were broken, and, like severed nerves within the human body, were reaching for re-union. The wounds were bleeding still. And when those wounds are healed and hardened, then all the gentlest, purest, loveliest elements of their humanity will be dried up at their source. And what kind of social intercourse is likely to serve the end desired so well as that found in the heaven-ordained relation of family and home? Celibacy is not consecration. When free from vows of perma- nency it has no logical or Scriptural connection with a higher holiness. As a system, under vows, it may stop the flow of the gentler, tenderer feeling of humanity, but no system can stop the flow of that stream which runs perennially from the impure fountain of a sinful human heart. Though it may petrify it cannot purify. It will destroy the human to promote the ecclesiastical life. It was the remark of a profound thinker, that “the Inquisition would have been an impossibility with men, who had the hearts of fathers.” And, though there be exceptions to the rule, yet as a general rule it is true that human sympathies are kept more quick and deep and pure in the heaven-appointed family relations, than when they are sup- pressed under a system of celibacy. Grant whatever force there may be in the idea of hindrance to a Missionary’s work and movements, now and then, from the care of his family—yet, that he may a:complish a long life-work among the heathen, the influence and rest and attachments of his family are inestimably helpful, wholesome and sustaining. The are also, in God’s providence, a great protection against evils to which a vowed celibacy is exposed, and which are not to be ignored or made light of in a large view of Missions in a heathen field. Missionaries are men “May 10th. ESSAY. 51 “subject, to like passions” as others, and not to recognize this truth and act upon it is not wise. Nor, should we fail to note how indispensable an agenecy for promot- ing Christian Missions among the heathen is the M/ssionury fumily orya- nization and order. For what can the heathen learn practi-ally, of family-religion from exclusively celibate Missionaries p—And without disparagement to any, it may be justly said, that no more important Christian influence has been or can be exercised on heathen families than that of female married Missionaries. Both as regards the Missionaries themselves, therefore, and the heathen among whom they dwell, the maintenance of social and family relations must be held as generally conducive to Missionary consecration. And it is a strong confirmation of this position, that St. Paul in his specific directions as to the qualifications requisite for the Ministers of Christ, is as specific in his directions as to the character and conduct of their wives and children. II. ‘WHAT IS MISSIONARY SUCCESS P” We proceed now to consider the second question proposed, viz:— “ What ts Missionary Success ?” If we could stand upon the walls of the heavenly city, and looking among the blissful citizens, note the starry crowns of the successful workers from the great harvest of souls, we might gather evidence, per- haps, for a different view of this question from that we are accustomed to take. We might see there many a one brilliant with the glorious results of his labours, on whom we had set little value,—and others whom we had held in highest estimation not so accounted there. Or, if we look at our fellow labourers now in the Mission field, bear- ing the burden and heat of the day, it is by no means easy to judge who among them should be called the most successful. Some certainly seem to work more rapidly than others, and to bring more sheaves into the garner. But what relative proportion of tares may be in the several parts brought in, we, surely, cannot judge. Of those building the great editice of Christ’s church on earth, who are working most success- fully can only be determined by the great Head himself. The work of some, according to our gauge, shows to more advantage, (as we say,) than that of others. But He who ‘lays jadgment to the line and righteousness to the plummet” may not take it at our valuation.. Stones may be worked in, which, though when judged ‘according to the appearance” they seem all well enough,—may not be solid through, and must be taken out. Some workmen think they may supplement,—inlay with other matter,—or else, in some way change the “foundation that is laid in Jesug Christ.” Others may build on “this foundation” “wood, hay or stubble, instead of gold, silver or precious stones.” And such work will not stand the fire that is to ‘‘try what sort it is.” But althongh with mortal cye we may not see who in heaven wear the brightest crowns, nor test as from the judgment day, what workers in the Mission fields are most successful, we may yet with profit to our- selves, study well the question,—What is the highest Missionary success that can with some certainty be attained P 52 ESSAY, May 10th. The answer to the first question drawn from our subject, ‘“ What is Missionary Consecration,’—is, in part at least an answer to this one.— Entire consecration is not only a pre-requisite to success, it is also, itself, a great success. But this answer is not satisfactory nor exhaustive. It is in a sense, too elevated, too refined and transcendental. We must come down to our earthly plane and look at it from our human point of view. And from this point, we seek results. Yet, after all, with our naked eyes, unaided by the telescope of faith, we cannot see very far. Nor, without the microscope of faith, can we see what wondrous things in embryo may be all about us—To the eye of sense, what was Christ’s own life on earth, but most unpromising of great results !|—And “the disciple is not above his Lord.” But, practically,—Missionary success looks to work, long and con- tinued work, and work that attains an end. What, now, is that end so worthy of the highest effort and most entire consecration of body and mind, soul, and strength,—and which is to be, in some appreciable and intelligible sense, proportionate to such efforts and consecration ? It is not converts. We cannot make them, any of us, norall together. The power to make converts the Lord hath kept in His own hands. Should that be our aim, the temptation would be ever present and often irresistible to count more than are made. And mistake here, far from success would be sad failure. It is not the gathering of great congregations and making on them great impressions of the Missionary’s learning, eloquence and power. But it is the most thorough setting forth to the heathen of the Gospel of Christ—who is therein revealed as the atonement for sin, their Saviour from eternal death, their complete redemption and eterual life. This, I believe to be the highest attainable ‘Missionary success,”— the thorough setting forth and holding up to the heathen, and keeping before them Jesus Christ and Him crucified, with all the heaven revealed truths that attach to His blessed name,—His Mission for man’s redemp- tion, His Deity and humanity, His power to save and love for sinners, His atoning merit and forgiving grace, His heavenly teaching, wond- rous works and holy life, His blessed passion and precious death, His mighty resurrection and glorious ascension, His perpetual and prevailing intercession for sinful men, and His sending the Holy Ghost to convince, enlighten and sanctify men’s hearts. Let it not be thought that this is a low or madequate idea of Mission ary success, or, an end easy to attain, or one unworthy of, our best and life- long efforts. If a Missionary can only attain to this, little need he fear that God will fail to add His blessing. Atleast He must be trusted with His own part of this great work. We are but the instruments to do His gracious will. Little danger is there, however, of His disowning His own ministers or faulting His own word. But we must leave times and seasons and results to Him. “ ‘I'he work to be performed is ours.” How then, shall it be done? Shall we assume that as the power is all of God, it therefore matters little how our work is done? By no means. To set Christ before the heathen as their Saviour is to glorify God, to bring honour to our blessed Lord, besides that this is God’s own gracious plan of bringing the gentiles to Himself,—and just as natural for aught we know, as the germination of a seed sown in the earth, and as necessary to the result after it’s kind, as the sowing of the seed to the fruit after it’s kind. May 10th. ESSAY. 53 Well may the Missionary, then, count this an end worthy of all he is and has and can do, and infinitely more,—to preach the Gorpel to the heathen ;—yea, with St. Paul, to count it a special grace to him that he is called to preach among the gentiles the unsearchable riches of Christ. In this view of Missionary success, we look at our work as one that if it please God, may be a long and continuous one,—and we expect that this success will be in proportion to efforts made to attain it. We do not expect to work miracles, or to have them worked for us. We have no gifts of tongues,—and, to give the Gospel to a strange people of strange language requires, in most of us certainly,—a great deal of time, patien.e and perseverance. And here, it is manifest, that, what we call human learning is a great and valuable aid to a Missionary. Mental training and culture, knowledge of languages, knowledge in any department, habits of study,—all may be turned richly to account in fitting the Missionary the better to give the Gospel to the heathen. For while it is not by might nor by power, by wisdom nor by learning, in the instrument, that the sinner’s salvation can be secured, yet is it reasonable that the better the instrument and more fitted to the end designed, the more good may be expected to result from it’s use. And though “neither wit nor words nor worth, action nor utter- ance nor the power of speech” can win mens’ hearts from sin to holiness,— yet, when possessed. they may all be consecrated to God’s service, and by His blessing, may become effectual means of Missionary success. The same is true also, of any gift, acquirement or accomplishment, or skill in any fine or mechanical art, in man or woman. Nor should we underrate good manners and gentle bearing towards the heathen, as means of commending the Gospel to them. St. Peter did not deem the injunction to “ be courteous” unworthy of a place in a Catholic Epistle—St. Paul, too, frequently exhorts to “ Kindness, humbleness of mind,”—that men “give no offence in any thing,” and “in honour prefer one another.’ And our Lord himself gives the golden rule of good manners and true politeness, ‘“‘do unto all men as ye would they should do unto you.” And yet another quality in perfect harmony with these, and which in a long Missionary life, may often stand it’s owner in good stead is Christian Manliness. The courage that will “dare do all that may be- come aman,” and bear with fortitude and patience, difficulties and trials that may lie in one’s path, that will even roll up sleeves and lend a vigor- ous helping hand to those in need,—this spirit and strong mental fibre will keep a man at his post and sustain him there, many a time when without it he would break down, give up and go away. This good quali- ty is doubtless very closely linked with the “mens sana in corpore sano,” and that may, mediately, depend largely on wholesome food for body and mind, and on healthy association with mankind, as well as directly on God's help. And it is very unlikely to be improved by going down to the level of the heathen, in their modes of living, with the idea of thus “jecoming all things to all men.” Nor is it promoted by getting out of the society of the world, and maintaining a sort of non-intercourse with it, as though that were a higher life, and evidence of more entire consecra- tion to the Master’s cause. Such was not the Master’s way of giving the Gospel to the world. Rather, it was notorious that he was “the friend of ublican and sinners.” “This man receiveth sinners and eateth with them,” was the taunting charge of the pharisees against Him, 54 ESSAY. May 10th. Yes,—a healthy, courageous, manly Christianity, gently yet firmly manifesting its conscious elevation and superiority to the heathenism it meets,—expressing itself in kind words and gentle manners, will tend to command the respect and win the favour of the heathen, and thus open a way of acess for the Messenger of Christ to present to them the Gospel. And most powerful, of course, among means of securing Missionary success are a huly life and Christian ecample. By these may a Missionary “commend himself even to heathen conscien es, in the sight of God.” If God give him some length of service, he may pass through evil report a well as good,—through. dishonour as well as honour.—But if in all he shall “by pureness, knowledge, long-suffering and kindness, by the Holy Ghost, by love unfeigned, by the word of truth and by the power of God, and by the armour of righteousness on the right hand and on the left, approve himself as a Minister of God,’—even the heathen will judge the Missionary’s doctrine by his life, and the Master by His disciple. And the Missionary who by all or any of such means opens the way for setting the Gospel fully before the heathen, and does thus set it before them, undoubledly achieves a great success. Shall it now be said, that such an idea of Missionary success is not to be received? That any thing short of the actual visible gathering in of the heathen to the church of Christ is inadequate and unsatisfactory, as a result of Missionary consecration? Let us consider on the other hand, that in many a case of long and faithful devotion to this cause such results have not been seen by the Missionary. Shall we therefore con- clude that such consecration was in vain, and that God failed of His promises? Should any one be put ont of his faith and hope in God, by such apparent want of success, and end his days in disappointment? God forbid! To work for and with our Lord, to spread His blessed Gospel, this is our high vocation,—the time, manner and measure of the blessing are not ours to know or to control. But we are assured that “in due season we shail reap, if we faint not.’ Time is an element in God’s plans, and whether the thousand years or the one day is the measure for the visible effects of this or that part of his great work of saving men, we cannot determine., And so too, in this work, ‘one man sows and an- other reaps,” as our Lord said, “I sent you to reap that whereon ye bestowed no labour ;—other men laboured, and ye have entered into their labours.” Ae Yet, after all, we do see with our own eyes evidences enough and clear enough that God does bless the work of His devoted servants. We do see heathen brought from darkness to light, in connection with the ministrations of the Gospel. God has not left himself without witness. The hurch and the world see the proof of this in the results of Missions to the heathen during the past fifty years, in India, China, Africa, and many Islands of the sea. But still we must wait God's time. Disappoint- ments, trials and discouragement we probably all have and will have. We must trust God and work. What lessons we may learn from the seem- ing failure, but real success of many who have finished their course and gone to their account and their reward! We see their success fore- shadowed in their consecration. We see it guaranteed in their work in the Go-pel for Christ and those to whom He sent them. And we now see it, as they did not then, fully realized in the souls saved through their instrumentality, If I name such men as Swurt: and Henry Mirtyn and Coleridye Putteson, how do they seem to rise like high towers along the line of, Missions to the heathen, telegraphing as with blazing fires of Gospel light from age to age and from country to country,—from India May ilth. ESBAY. 55 to Persia and through the Isles of the sea, the power of Missionary Con- secration to win lost souls to Christ. Like the ancient wortbies, of whom we read in the 11th ch. of Hebrews,—‘ these all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them,”—notwithstanding the small amount of visible result in all their earthly day. Yet, in these very men, and in their works whi-h follow them, we find our most encouraging examples of Missionary success, and see the direct dependence of that success on their ‘‘ontire consecration” to the work of Christian Missions. Morninc SESSION. ESSAY. The Field in All its Magnitude. BY Rev. A. Wituramsoy, LL.D., S. U. P. M., Cuzroo. Had J, say, ten days, and strength to speak day and night, I might hope to convey to your minds sone idea of the Field of Missionary Labour in China in all its magnitude; but limited to half an hour, I am at a loss how to proceed. There is one consolation. You all know more or less of the Field—-some of you more than I do. My aim therefore clearly must be, not description, not statistics, but rather sug zestion. I shall not therefore attempt details, but only seek to place certain facts and topics of reflection before you, and address myself not so much to your heads as to your hearts,—that the great facts we all know, may, in all their due proportions, sink down deep into our being, awaken there new fervour and a determination to reconsecrate ourselves afresh, living sacrifices to God, which is our most reasonable service. I have sometimes likened China to a polygon of a thousand sides— and the comparison is not exaggerated: for the aspects under which the Field may be viewed are innumerable; and each side is worthy of our most careful study: and is capable of the most powerful elucidation. To- day, however, I shall confine myself to two or three. I.—First, then, let us look at the PHYSICAL ASPECT OF THE FIELD. Each province is about as large as Great Pritain; so that China proper, may be compared to eighteen Great Britains, placed side by side. But when we include Inner Mongolia, Manchuria, Thibet and other dependencies, we find that the verimilion pencil lays down the law for a territory as large as Europe and about one thiid more. Moreover, extending southwards several degrees within the tropics, aud pevetrating to the limit of the temperate zone, possessing every description of soil and degree of altitude from the sea level to the line of perpetual snow, China produces everything necessary not only for the daily wants, but also for the luxury of man. Perhaps there is nothing, animal, or veget- able, which grows in any part of the world that would uot also flourish in some part or other of this great country. 56 ESSAY. May 11th. The products of the soil however wane in importance when compared with the mineral resources of the empire. I have written pretty fully on this subject elsewhere, and so will merely allude to it here. Minerals of all kind literally abound—not in some parts of China only, but in every province. One sentence will give you some idea of the subject. The aggregate of all the coal fields in Europe, according to the official catalogue of the Great Exhibition of 1851, is 2U,720 square miles: whereas in China alone the estimate is 419,000 square miles or more than twenty times as great. Side by side with the coal is iron ore of all kinds, not a little of it of the very richest description. But coal and iron are the great material powers on earth. The country which possesses the largest share of them, other things being equal, will play the most prom- inent part in the world. It is therefore clear that there is a momentous future before China. So much in general for the area and resources of the country. There are other and most important considerations. Is the soil worn out? Is the country effete? Are the people decreasing in numbers or degenerating in quality? What is the character of the field in these respects ? This opens up the most commanding aspect of all: for itis in the future of China we see the true magnitude of our enterprise, and find our grand encouragement to persevere even amid manifold disappointments. In reference to this question, therefore, our reply is that in the Eastern Hemisphere, at all events for variety and fertility, it stands not only unrivalled but unapproached. And it will continue so; for such countries grow in richness in pro- portion as they are cultivated. As the Chinese advance therefore in acquaintance with the laws of agriculture and horticulture, &:., and, the higher the appliances they use, the more rich and valuable will be the yield in every department. The mineral resources alone—as yet all but untouched—justify us in believing that the Sun of this country’s great destiny is just arising—hardly yet above the horizon. These stores of mineral wealth have not been reserv- ed to this age of the world without some purpose ; and I think that they intimate clearly, the designs of Providence. With the exception of the Western States of America there is no part of the world which can for one moment be placed in comparison with China. I therefore believe that the two great countries of the future, will be the Western States of America, and the Provinces of the Flowery Land. There is a trait in the Chinese character, not so often attended to, but which demands special notice at the present moment. I refer to the fact that they are the great colonizers of the East. Every one knows what immense tracts of country, both continental and insular, remain comparatively untouched—in a state of nature—the home of wild beasts. By far the greater, part of Anam, Cambodia, Siam, Burmah, Sumatra, Java, Philippine islands, Timor, Bornco, the Celebes, Papua, the Sandwich Islands, and others—literally millions of sqnare miles—about as much as our largest continent, yet remain covered with jungle. The natives are comparatively a lazy and hopeless race. Euro- peans fall before the insalubrity of some of these climates. The Chinese alone have proved themselves able to maintain vigorous physical life in these unwholesome regions. They are entering these districts by thou- sands, and every year they are extending their points of emigration. There is hardly a tiny islet visited by our naturalists in any part of these seas, but Chinamen are found. The probability is, this will increase: + May 11th. ESSAY. a and the uatives will either fall before them, or become incorporated with them. It is clear, the Chinese will ultimately become the ruling spirits in these lands. The same holds good in reference to Thibet, Mongolia, Manchuria, the north of the Amoor, and Asiatic Russia. Our field, therefore, is not confined to China proper. ‘he religion we impart, the education we communicate, the influence we exert, and the books we publish, will tell in all directions: and every year more and more. They alone, as far as we can see, are fitted by Providence for do- mination and permanence in these stupendous regions. As we evange- lise them, they will carry the torch of truth to dark, benighted races, which inhabit these countries. But leaving this line of thought, there is another in which the mag- nitude of our work comes powerfully before us. I refer to THE HISTORI- CAL ASPECTS OF THE CouNTRY. We have to deal with the oldest nation in the world ; one whose history extends back four thousand years—-whose roots are deep and strong—whose mighty trunk, gnarled with age, is yet fat and full of sap, and as flourishing as ever. A people whose preposses- sions and prejudices and cherished judgments are the outgrowth of millen- niums. Whose literature, ancient and vast, is as powerful as ever with the people. We have to meet and overthrow many of their deepest con- victions ; or rather to cut down the ancient branches; graft new ideas on the old stock, and infuse new life into it. They oppose us manfully. They say that principles which have prevailed among them and governed and preserved their nation in the Past, can doso also in the Future, and so on. A wonderful proportion among the people in all parts of the country can read. They are therefore prepared to meet us with our own weapons— newspaper against newspaper, literature against literature. When we think over this aspect of the field, and the disadvantages under which we labour, we cannot but exclaim :—‘‘ Who is sufficient for these things?” Yet here, as in the other aspects of the field, the elements of hope pre- ponderate. Their written language is one; so our strength need not be fretted away on a multitude of dialects. A book written in the simple, yet most beautiful, style of their commentaries, is intelligible, not merely to scholars, but to the great mass of shop-keepers and dealers throughout all the eighteen Provinces; and not only so, but is equally intelligible to all educated Chinamen in Manchuria, Mongolia, Thibet, Corea, Japan, Cambodia, in the islands of the sea, and in whatever part of the earth Chinamen dwell. Our power therefore of reaching this enormous mass of human beings is, in God’s Providence, singularly simplified. But it is time to look at THE MENTAL ASPECTS OF THE PEOPLE. I need not dilate to you upon the capacities of the Chinese,—their patience, perseverance, ingenuity, power of observation, application and endurance; nor need I tell you, that not a few of them have mastered every new art and science we have set before them. You all know that intellectually they are fit for anything. Here again, the magnitude of the work comes out in all its arduous proportions. In all important aspects they are quite equal to ourselves; they have proved themselves so—in diplomacy, mercantile enterprise, and in many other ways. But lere too we have an element of hope. The nation with which we have to deal is not a dull, unappreciating people—but a keen, inquisitive race, ready to examine everything we place before them, adapted to receive our highest education, and able to utilise it. They are not so terribly wed- 08 ESSAT. May 11th. ded to the past as they have been often represented to be. They respect the past, but so far as the private people are con erned, they are prepared to adopt whatever improvements will lessen labour, cheapen materials, or improve their own position. They are as ready for this as the Japanese ; and, were they as free, would Jeave the Japanese far behind. The great drawback is the immobility of their Government. When once this is re- moved they will commence a career which will yield most wondrous results. They are men, and have all the characteristics of humanity. 1! think, therefore, we may reasonably indulge the hope that the time is coming when their wretched roads shall be superseded by splendid high- ways; when their noble plains, placed under systematic, irrigation, shall yield yet more luxuriant crops of far finer qualities: when their rude implements shall be displaced by efficient machinery; when human sinews and human hearts, at present ground to earth by labour more severe and heart-rending than that endured by the beasts of burden, shall be reliev- ed by steam, and men set free to rejoice in their work; when railways— our Vid Victor‘a—true both of the era and the issue, shall cover the country, and thus local starvation be for ever unknown; when the trunk lines shall connect with northern and southern Europe: the telegraphic wire shall flash intelligence to every town and village ; and China shall, in reality, be embraced in the sisterhood of nations. I therefore anticipate a glorious career for China, and look forward to the time when the Chinese will join the Anglo-Saxon in carrying forward the destinies of the world. But the magnitude of our work can only be duly estimated when we consider THE SPIRITUAL ASPECTS. What pen can describe this? The highest power of the highest archangel would pale before such a task. The world sneers at this aspect; but I greatly misjadge you, if you will not thank me for drawing your attention, at the beginning of our Conference, to the most arousing and solemn of all considerations which can be contemplated by us. The mind of man is the most wonderful thing under Heaven. It has been said that one soul is worth all the efforts of all the workers, in all parts of the world, from the beginning of time to the present, and on to the end. And this has been esteemed “sentiment.” But it is not so. It is the highest and most indubitable truth. The more we study the wondrous capacities of man, the more profoundly are we impressed with the truth of the remark. We are accustomed to speak of the limitation of our faculties; b it this is a mistake: they in themselves are capable of most extraordinary extension. Apply a telescope to the eye, and our powers of vision are increased a hundredfold or a thousandfold, as the case may be. So with the ear: and so with all our powers. The limitation does not lie in the mind, but in the instrument: and with a glorified body like unto Christ’s glorious body, who can foretell the power of the vision, or hearing, or action, of which man may become capable? We can see no limit so far as our intelligence goes, to accomplishing almost anything. We have penetrated the mysteries of nature and know how things have been made. We could almost construct,a world or a system if we had only the ability to put materials together. So far as knowing how to do it goes, the intelligence of man is sufficient. Archimedes said he could move the world if he only had a lever of sufficient length, and a fulerum on which to rest it. But this is nothing. The great Syracusan philo- sopher might have gone much further. There are many mathematicians of our own day who could work ont problems almost infinitely more May 11th. ESSAY. 59 startling. The faculties of the human mind are, in fact, of the most limitless kind—limited only by physical surroundings. But that is not all. There is another feature in this connection, which adds immensely to the unspeakable importance of man. Not only are his faculties of the most varied and mysterious character, but they are intensified by the fact that they are not stationary powers; far less decaying powers; but powers under the law of endless development. The more we learn, the better adapted we become to take in more. The greater the variety of circumstances through which we pass, or studies in which we engage, the greater our experience and the higher our abilities for weightier tasks. So also with our sensitive nature; each fact or thought brings with it, its own burden of joy or sorrow. The wider therefore our knowledge or range of intelligence, the greater our joy. And this widen- ing and deepening will go on for ever! Who then can estimate the magnitude of our work? Yes, these are the sort of things we seek to save—souls of men !—not things which can be weighed and measured but souls! Not things which can be estimated at such and such a value—but souls! Not dead things, but things that can think and feel and act,—things that can understand us, love us, aid us, cheer us in our work and be our companions forever more; or themselves work works of wonder, and cover earth with beauty. Not things whose parentage is nature; but spirits created in the image of God,—spiritual beings, whose capacities surpass all investigation,—and whose greatest glory is, that these capacities are under the law of never-ceasing progression in knowledge, power and joy,—anl whose evistence runs parallel with God’ s. These are the things we come to save—lost souls—men out of the way, that we may lead them into the kingdom of God, and thus enable them to shine as the brightness of the firmament and as the stars for ever and ever! When we think of all this: of the limitless and ever progressive character of the capacities of the human mind, we feel constrained to exclaim :—No wonder Christ died to save man ! Here then we are face to face with a country whose resources are as yet intact, and of infinite promise; a people which, if scattered over the whole earth, would so occupy the world that every third man we met, in any part of the globe, would be a Chinaman, and every third house a Chinese dwelling : a race possessing the most vigorous physical powers, unwearying patience, and the most dogged perseverance, destined to domination all over the East and the Islands of the sea. A people whose intellect is, in all important aspects, quite equal to our own—and who are just awakening to life,—like some mighty giant from a long sleep, arous- ing himself, shaking his hoary locks, rubbing his dim eyes, surveying his position, feeling he must act, but not knowing how. Nota giant! lam wrong. But three hundred millions of immortal spirits made in the image of God—aroused from the dead past, and looking all around for guidance. The Church of God all the world over, has long prayed for the opening of China. God has more than answered our prayers! The evan- gelisation of the Empire is now thrown upon this generation. The church must either accept the responsibility or answer for it. We are here as representatives of the church to direct them into the paths of-truth, righteousness and salvation—alas ! how few, and inade- quate ! a handful of men and women at the various ports, on ihe outskirts of this great Empire, with one or two isolated individuals here and there in the interior,—in all, a few men, overwhelmed in the crowd around them. What can we do? 60 ESSAY. May 11th. Gideon and his lamp-bearers; the priests marching round about Jericho; Jonathan and his armour-bearer before the hosts of the Philis- tines; are nothing to our position. Yet we falter not. We know that ‘‘He who is for us, is more than all they who are against us.” We are the pioneers of Eternal Truth. Ignorance and sin and misery cannot prevail for ever. The Infinite One cannot brook defeat. We are His messengers. We are preparing the way of the Lord; and just as sure as there isa God in Heaven, the foundation of Whose throne is righteousness, so shall the time come when His will shall be done in-all these plains of China as it is done in Heaven. Our cause must triumph, there can be no question about this. Therefore we falter not. We are nothing; but God works by means of nothings, that no flesh may glory in His presence. Nothinys full of the Holy Ghost, who are then mighty, through God, to the pulling down of the strong-holds of sin and Satan. Let us therefore bow before Him in the dust. God however uses means; and He expects us, His ‘“‘stewards,” to be faithful. In view therefore of the magnitude of the work, it becomes us most solemnly, earnestly and searchingly, to examine ourselves and see whether we personally are fully occupying our talents; and, as a body of men, whether we are in the highest measure utilizing those gifts which God has distributed among us. This is one great object of this Conference—to deliberate regarding the position and prospects of the kingdom. At the Lord’s command we are here as invaders of the oldest and mightiest of all the strong-holds Satan has ever held on earth. The Master expects every man to do his duty. No army goeth to war without the most careful inquiries into the character of the enemy’s country; the amount of his forces; how best to meet them, &c. Above all, the greatest care is taken that each contin- gent has its proper work, and the men best adapted for special services are told off for those services. Thus the whole available forces are utiliz- ed in the highest possible way. Engaged in afar more subtle warfare, are we at liberty to go on each man for himself, without preconcert or mutual understanding? Is not combined and wisely considered effort, our most solemn and mani- fest duty? Our warfare is the most real of all. Visible things are evanescent. The invisible alone is permanent. All energy, work, influence, opposition to truth, sin, misery,—every evil of every form we meet with under Heaven, has its seat and vigour in spiritual beings. Spirits alone are real. Spirits alone are powerful. The line of iron-clads is nothing; artillery is nothing; the serrated ranks are nothing. It is the spirit which is behind them and moves them, that is everything. This is the kind of Power we have to contend against. We wrestle not against flesh and blood but against wicked spirits. It is not enthusiasm, still less fanaticism, which animates us; but sound common sense and the highest discernment. Our foes are the most formidable of all. We fight with wicked ‘spirits. We are, not at liberty, therefore, to mar our work by our petty differences. Schism is sin: schism is weakness: schism is folly. By meeting together here in Conference, we have assented, to this principle; alas! too long neglected. Let us therefore brethren, lay aside, as far as we can, all private interests and prejudices. Union multiplies strength. Union makes units into armies. Union forms weak indivi- dual men into unconquerable phalanxes.. Union is omnipotent. “If two of you shall agree on earth as touching anything that they shall ask, it shall May 11th. ESSAY. 61 be done for them of my Father who is in heaven.” How much more if two hundred agree! Let us, therefore, try, if possible, with God’s help, to obtain a more intelligent idea of our work in its manifold branches, and ascertain if we cannot in a higher degree economise our means and accomplish more towards the salvation of China. Hitherto there has been a tremendous waste of power. Many donot know what others are doing! Two, three are engaged in the very same work—which would be as well, perhaps better, done by one. Nota few, in their zeal, have undertaken important duties for which there are others far better qualified. In short, there is no unity of action and no reason- able division of labour. Meagre as our force is, not a little of it is absu- lutely thrown away. Let us endeavour at this Conference to remove this opprobrium. Let us conscientiously review our whole position, re-examine our work, fore-cast, fore-arm, and redodel if possible, our array. Let us try, if we can find out what each man is best adapted for, and give him the work he is best qualificd to perform. I do not forget that we belong to different denominations, and that our churches at home expect us to acquiesce to some degree in their wishes. I rejoice to know that the spirit of union now prevails among many of our authorities at home. But whether or not, we all belong to Christ Jesus. We are all members of the same church. And so I ven- ture to submit that those of us who can unite should unite, with all due respect to those who do not yet see their way. No one can be a strict denominationalist in this heathen land. Congregationalists are forced to adopt less or more Presbyterian usages. Presbyterians are obliged to “rule” in many respects more like Episcopalians. We must conform to the re- quirements of our converts; and so taking the great principles laid down for our guidance in the New Testament we may have different ‘‘forms” and “practices” but substantial unity. I believe therefore that denomina- tionalism as far as possible, should go to the winds. Holding fast that form of faith which is commonly received among us, I, for my part, shall never consent to aid in transplanting the sects and sectarianism of the west into this country. Let the dead bury their dead. Be it ours to preach the Gospel, and rear a new united and glorious church in this land,—Tur Cuurce or Gop, in Carina. And not denominationalism only, but let nationality go to the winds. British prejudices, and Ameri- can prejudices, have played far too fatal a part in our work to goon any longer. ‘One people in our early prime, One in our stormy youth, Drinking one stream of human thought One spring of heavenly Truth ;— One language at our mother’s knee, One in our Saviour’s prayer, One glorious heritage is ours: One future let us share. There are too many fallen men Far in the ancient East To be won back to God and truth— From cramping bonds released. There is too much good work to do, And wrong to be undone: Too many strongholds from the foe That must be forced and won, 62 ESSAY. May 11th That we should leave our miss‘on So high, and wide, and great, On minor points of policy To wrangle and debate. Nay ! side by side, in east and west, In wild and heathen lands, One prayer on our hearts and lips One Bible in our hands. One in our earlier home on earth One in our Heavenly home. We'll fight the battles of our Lord Until His Kingdom come.” AFTERNOON SESSION. ESSAY. Buddhism and Tauism in Their Popular Aspects. BY Rey. J. Enxins D.D., L.M.8., Prxiye. The popular aspects of these two religions I take to mean their aspects at the present time in as far as they exercise an influence on the popular mind. They were popular formerly in a sense different from that in which they are popular at present. Thus preaching was common among Buddhists in the early ages of their religion. The principal duty of a shaven monk was to explain the doctrine of Shakyamuni as a delive- rance from the misery of life. At present the popularity of Buddhism certainly does not rest on any activity in expounding the doctrines of their faith that we have the opportunity of witnessing. It rests rather on the supposed magical powers of the priests, on the merit believed to attach to gifts presented for the support of monks, monasteries and litur- gical services, and on the widespread belief that such merit will be followed by all kinds of happiness. The early books of Buddhism abound in beautiful moral precepts, proceeding from the lips of a man who through a long life was animated by a pure and lofty asceticism. They are tinged with a proud scorn of worldly glory and with a firm conscious- ness that there is nothing so good for a man as to listen to the teaching of his own better nature while he shuts his ears closely to the siren voices of all sins and all temptations. Assuredly this is not what makes Buddhism popular now. For these early books are never, or almost never, read in the liturgical services; and as to trying to be good, the Buddhists do not evince much indication that this aim is vital and vigor- ous anong them. The sharp eyes of the Confucianists are upon them, and the jadgment they pass on them is unfavourable. The Confucianists represent them as drones in the community. They describe them as not like the useful silkworm which gives the man the material of the textile fabric, but as being like the moth which destroys that fabric. Then, why is Huddhism still believed by. the, people? The answer is that they believe in the magical efficacy of Buddhist prayers, and in moral causa- tion; or, in other words, the law of moral retribution which Buddhism May L1th. EASAY. 63 teaches. It is on these accounts that money flows into the Buddhist treasury for the erection and repair of temples and pagodas and for the support of innumerable priests. If I give money to gild sacred images the law of causation will give me back happiness,— Yinkws pu mei. The history of Tauism has been similar. What has come now of the philosophy of Lau-kitin and Chuang-cheu? It is much too abstruse for the modern Tauist mind. The Tauists of the present day do not occupy their attention with mysterious speculations on the pure and the true. Nor yet do they give attention to the alchemy of the Han dynasty. They have ceased to experiment on the elixir of life or the transmutation of all metals into gold. Instead of this they oscupy themselves with writ- ing charms for driving demons out of houses, and with reading prayers for the removal of calamities. When you meet a Tauist of this genera- tion you do not meet with either an alchemist or a philosopher. The man you see claims, however, to be able to do very great things. He will undertake to drive out a demon from the body of a madman and from a haunted house, to cure the sick by magic, and to bring rain in time of drought by his prayers. He will protect by his charms the quict citizen and the adventurous traveller from all sorts of dangers, and when there is mourning in the house he will, like the Buddhist monk, hire out his services to read passages from the hturgies.of his religion which shall by their magic power quickly transfer the soul of the dead to the land of happiness on high. A Chinese writer says in a characteristic way “The three religions ‘differ in their doctrines. Yet as to the aim, to save mankind, they are ‘at one. In Buddhism no personage holds so large a place in saving “mankind as Kwan-shi-yin. In Tauism there is no one equal to Li- ‘““cfhun-yang. In the Ju-kiau there is no one to be compared with Con- “fucius and Mencius.” In this extract* Kwan-yin is represented as more prominent in saving men than Buddha himself. Such is the modern development of Buddhism, and it is the popular Buddhism of the day. Kwan-yin was introduced into Indian Buddhism not long before the Christian era. In China Kwan-yin was worshipped probably in the Han dynasty, but was not so popular as afterwards. A modern change has taken place in the image of Kwan-yin. Down to the early part of the 12th century Kwan-yin was represented as a man. In a book of drawings of the time fo Siuen-ho and in the works remaining of famous painters of the Tang and Sung dynasties, Kwan-yin is always a man. In later times it has become the custom to represent Kwan-yin frequently asa woman. This has been the custom for about six hundred years. Kwan-yin is in masculine costume in temples where great attention is paid to precedent, but the popular taste is in favour of a goddess rather than a god. Hence the appellation in English ‘Goddess of Mercy” founded on the phrases commonly applied to her Ta-t'si, ta-pei, Kieu-iSu kieu-nan ‘Great ‘“‘mercy, great pity.’ “Salvation from misery, salva- tion from ‘“‘woe.” That one of the. many metamorphoses of Kwan-yin should have become a very common, in fact the most.common image of this divinity, may be taken as an indication that im deifying ideas the Buddhist mind in China delights to assign feminine attributes to that of mercy. Itis easy to understand how the Sung-tst Kwan-yin, or Kwan-yin the giver of sons, should become extremely popular. The salvation of mankind by teaching is a conception very character- istic of Chinese Buddhism. This belongs to all those fancied. personages * From 7K B 3E pk: \ ac Sn + Ki . f — : Ore EAK brad, Mec hlbjer j rm, i G04 tn 64 ESSAY. May 11th. called Fo and Fta-sa. For example, the mission of Kwan-yin is the salvation of men. It is symbolized by her 32 metamorphoses. In these shapes she enters various kingdoms as a saviour. Among these repre- sentations are seen the 84,000 arms and hands with which she guides the ignorant and the lost. The doctrines taught by Kwan-yin are the non- existence of matter and the infiniteness of knowledge and mercy of Buddha. All evils are summed up in ignorance. To acquire knowledge of the emptiness of existing things is to become saved. It is this that is meant by the salvation of men through the agency of the goddess of mercy. In accordance with a vow she assumes some one of her 32 shapes and proceeds to the various kingdoms of the world to convert men, and to the regions where gods, giants, demons, and fairies reside to protect, instruct, and save all. Kings, governors, and people are re- novated by the power of mercy. They are said to lose their fear, to be extricated from the thrall of delusion, to become perfect and to have the power of aiding themselves or others. Kwan-yin is represented as being able by uttering charms to assume numberless shapes for the sake of saving. She saves by mercy, by wisdom, by entering into a state. She obtains the great self reliant power by which she can ensure that those who pray for sons, and those who pray for the state of Samadhi shall attain it, and those who pray for deliverance from dangers, or for old age shall also secure them. She is able to give Nirvana to her peti- tioners by the same power. ‘his is said to be her great mercy and pity. All the Buddhas and Bodhisattwas have powers analogous to these. But none are so prominent, perhaps in this respect as Kwan-yin. Manjusiri (Wenshu) whose seat of worship is Wu-tai Shan in Shansi is, even in North China where his worship most prevails, much less thought of than Kwan-yin. Probably Pu-hien the seat of whose worship is Wo-mei Shan in the province of Si-ch‘wen, is even less esteemed than Manjusiri and a fortiori than Kwan-yin. It would seem then to be a fact important in modern Buddhist history that the most popular of the divinities of this religion should be presented first with male and afterwards with female attributes, and that the change of sex in the images should have been accomplished within the last few centuries. Yet it should not be forgotten that Kwan-yin is properly speaking to be regarded as masculine even at the present time. ‘The feminine form is a specially popular metamorphosis. Jf we wish to go farther back and to be still more careful in our analysis, Kwan-yin is but a form of Buddha, coming into the world of suffering mankind in a lower position than Buddha, in order more effectually to instruct and save the ignorant. Thus Pu-hien and Wen-shu are in the same way said to be ancient Bud- dhas appearing among men as the two helpers of Shakyamuni who styles one of them chang-tst ‘‘eldest son,” and the other siau-nan, “little boy.” Wen-shu is the God of wisdom, and Pu-hien of action. Wen-shu rides a lion, Pu-hien an elephant. The lion symbolizes bolduess, bravery, and a fresh, eager, and advancing spirit. The elephant indicates care, caution, gentleness, and a weighty dignity. This is Buddhist symbolism. It is interesting in itself because it explains the images. The object of the images is partly instruction and partly the awakening of decent feelings in the minds of worshippers. The image of a Fo and a P’usa is intended to combine in its appearance wisdom, benevolence, and victory; the wisdom of a philosopher, the benevolence of a redeemer, the triumph of a hero. All perfections are collected in the holy image; perfect power, perfect virtue, infinite compassion, infinite boldness, infinite knowledge. These are intended to be represented in the images. This symbolism is brite ore Be pom tt boss May 11th. ESSAY. Oo however not exactly what excites faith and devotion in the rich sup- porters of the Buddhist religion. It is rather a belief in the magical power of the Buddhist divinities and priests, and confidence in tho doctrine of retribution for the bestowment of liberal gifts. Priests are invited to perform a liturgical service for the dead. It is called kung-te, “merit.” Its object is to give the deceased a better posi- tion in the next life than he would otherwise enjoy. This is founded on the metempsychosis. Souls may be re-born in a better or worse state of existence. The magical power of Buddha may exalt a man from a birth into hell to a birth into the world once more. Buddha’s power may cause a poor man to be born in the next life ag a rich man. The choir of priests wield this power. They profess to have the power to ch‘au-tu ling hwun, ‘to save the soul.” This means to transfer the soul from an undes- irable abode in the next life to a very happy one. The people believe that the priests by beating cymbals and drums, knocking the wooden fish and chanting prayers can redeem the deceased person from the punish- ment due to his sins. This is expressed by the phrase shu tsui, “redeem from guilt.” For a service of one day in the house of the dead person, the name tso kung te is used. For a service of three days pai ts‘an is often used. The favourite name (much may be learned from favourite names) “ Omi to Fo” tells of an expected paradise. It speaks of the longing for a happy hereafter. Here Buddhism has abandoned the legitimate Nirvana of Shakyamuni and preferred to allow the people’s craving for immortality to dominate the philosopher’s dogma of a return to the absolute. A favyour- ite title of Omito Fo is Tsie yin Fo, “the guiding Buddha.” He guides from earth to the Western Paradise. The legend of Omito is connected with that of Kwan-yin. The school which teaches it is called that of ‘the peaceful land.” In China and Japan this school has always been a popular one. It is so especially in Japan. I was much struck while in that country with inscriptions on tombs. A large number of the inscriptions in ordinary cemeteries indicate that the person there buried died in hope of being taken to ‘‘the peaceful land.” It is different in China, where Con- fucianism has prevented Buddhism from taking a firm hold on the hearts of the people. No such inscriptions occur in Chinese cemeteries. Japan has been more thoroughly penetrated with Buddhism than China. Yet in China the funeral procession foythe dead bears many marks of Bud- dhist influence, though the ordinary cemeteries do not. Thus the hwun fan, or soul’s banner, carried before a coffin in such a procession has on the top a lotus-flower, and below three strips of cloth, the middle one of which contains the characters fm {KF pan yi which imply faith in the departure of the soul to the Western Heaven. The portrait of the dead shen siang is placed beside it in what is called the Eé & tso ting. Below the portrait is a tablet to be worshipped. On the right hand is another banner called $% HE ming tsing, on which are recorded the titles of the deceased. Now it willbe noticed here that the wooden frame like a baldachino holding the picture is Buddhist. It contains the stool on which a Buddhist monk sits cross-legged when living, and on which he is placed sitting in the same attitude when dead. Five Buddhist pricsts and five Tanists read prayers at the grave of [persons who are rich and high in office. The liturgies read are such as the Sin king (Heart classic), the Kwan-yin king. In reference to use in funeral processions, these liturgies are called Chwen-ts‘ai king,—Liturgy for turning (or guiding) the coffin on its path to the grave. The Nirvana is too abstruse 66 ESSAY. May 11th for the popular faith. It has been replaced by the Paradise of the Wes- tern Heaven. The belief in the existence of hermit heroes and of various malevo- lent spirits and demons is a marked characteristic of popular Tauism. Haunted houses are avoided in all parts of China. The power of expell- ing demons from haunted houses and localities is believed to belong chiefly to the hereditary chief of Tauists, Chang T’ien-shi, and subordin- ately to any Tauist priest. To expel demons he wields the sword that is said to have come down, a priceless heirloom, from his ancestors of the Han dynasty. All demons fear this sword. He who wields it, the great Tauist magician, can catch demons and shut them up in jars. These jars are sealed with a charm (Fu). I have heard that at the home of this chief of wizards on the Dragon and Tiger mountain in the province of Kiang-si, there are many rows of such jars, all of them supposed to hold demons in captivity. The wizard himself is believed to be a power. The charm isa power. The sword he wields isa power. The efficacy of a charm is increased by the supposed magical gifts of the Tanist wizard from whom it is obtained. To secure the services of the great Kiang-si wizard is very expensive. Only the wealthy who can expend 1,000 taels of silver without being pinched can afford the luxury of feeling quite sure that by the agency of this wizard the demons who trouble them are completely subjugated. The residence of this wizard is called Chén-jén Fu J A Jf. In giving him the title chen-jen the meaning is that he is regarded as having attained perfect power and virtue. He is the ideal man. Men under the domination of the passions are not called chen-jei. The Tauist discipline gives a man the rule over himself and over nature. He who possesses this is called a true man. The word chen ‘‘true” can- not be fully translated into English in such cases as this without embrac- ing the ideas ‘“‘real,” “perfect,” ‘ideal,’ ‘‘most elevated.” It is higher than sien ‘‘immortal,” but not so high as sheng “holy.” The present chief wizard is like his predecessors. His wife belongs to a Kiang-si family. Tauism in the persons of its wizards retains mar- riage. Buddhism introduced the disuse of marriage. Tauism being an- terior to that much more ascetic and self-denying system knew nothing of celibacy. It may be asked from whence came the wizards and their charms and their supposed power to subdue the bad influences of demons in dis- turbing neighbourhoods by apparitions, uncanny noises, and in causing sickness and death? It may be answered that before the introduction of Buddhism, but especially .in the Han dynasty this folly was rife in the popular belief and has continued so till now. There were wizards in the Shang dynasty, but no details remain of what they did. In the Han dy- nasty the wizards stand out in their completeness. They were greatly honoured by prince and people, and have continued to be so in the person of the Chang T‘ien-shi till the present day. This personage assumes a state which mimics the imperial regime. He confers buttons like the emperor. He has about 30 persons constitu- ting his courtiers and high officers. Tauists come to him from various cities and temples to receive promotion. He invests them with certain titles and gives seals of office to those Tauists who are invested. They have similar powers to his, and can for example like him subdue demons by pasting charms on doors, which prevent them from entering. The Chang T‘ien-shi in his capacity as a sort of spiritual emperor ad- dresses memorials to Yu-ti in heaven. His position will be understood from this circumstance. He is chief official on earth of Yu-hwang-ti in May 11th. ESSAY. 67 heaven, and as such is in the habit of addressing to him memorials called ‘‘pian.” His duty is defined as the driving away and expulsion of de- mons by charms and their destruction by the magic sword. In all parts of China the charms seen pasted on the doors of houses testify to the dominant idea of popular Tauism, and to the universal fear of demons, which Tauism encourages. Certainly it is not Confucianism that maintains in rigour this absurd dread of evil spirits wandering through the air, disturbing the public tranquillity, occasioning alarms which sometimes spread like an epidemic from city to city, and leading the. uninstructed populace to trace fevers, madness, ague, drowning, acci- dental death of travellers, suicide, and any sort of unaccountable discom- fort to the imaginary agency of invisible and malevolent beings. To subdue them is the office of the Tauist magician. The person honoured. with the credit of having invented the charm is Chang Tau-ling. It was called Fu $f because written on bamboo tallies such as were anciently used by officers of government, and which are made to fit in shape one with another as a security against imposture, in accordance with the meaning of the verb fu. They are to be seen pasted on door lintels, the occupants of the house believing that the sight of the magical characters written on the charm will prevent evil spirits from entering. The magicians were in the Han dynasty called the feathered scholars (Yii-shi) as being able to fly. The legend of Chang Tau-ling, ancestor of the Chang Tien-shi, head of the Tauist hierarchy at the present time, is somctimes stated as follows. In the latter part of the second century this Pope of the Tauists, if he may be so called, was engaged in the province now called S’i-chwen in the Ho-ming Shan, (“Mountain where the crane” Sien-ho ‘‘calls”) in manipulating the elixir of the dragon and tiger, Lung-hu Tan. He met a spirit who said “in the Pe-sung mountain “JE & If is a stone house where may be found writings of the three “emperors and a liturgical book. By getting these you may ascend to “heaven if you pass through the course of discipline which they enjoin.” He dug and found them. By means of them he was able to fly, to hear distant sounds and to leave his body. Lau-kitin then came down to him on the night of the feast of lanterns and ordered him to subdue the de- mons of the Shu country (Si-chwen) in order to confer blessings on hu- manity. Lau-kitin gave him a powerful and secret charm, (lu) a liturgy (king) a composition in verse or measured prose, (kiue), a sword (kien), anda seal (yin). After going through a thousand days of discipline and receiving instructions from a certain goddess, called Yii-nii, who taught him to walk about among the stars, he proceeded to fight with the king of the demons, to divide mountains and seas, and to command the wind and thunder to come and go. All the demons fled before him, leaving not a trace behind of their retreating footsteps. On account of the prodigious slaughter of demons by this hero, the wind and thunder were reduced to subjection, and various divinities came with eager haste to acknowledge their faults. In nine years he gained the power to ascend to heaven and prostrate himself before the first in rank of the Three Pure Ones. A temple in Ch‘eng-tu is said to have been the place where Lau-kinn dis- coursed to Chang Tau-ling. He afterwards went eastward and settled his residence on the mountain Lung-hu Shan where his descendants have ever since resided in possession of great honour and emolument as his hereditary representative. The present occupant of the patriarchate had to fly at the time of the T‘ai-p‘ing rebellion and the temple where he resides was partially destroyed. The repairs of the buildings are now nearly completed. 68 ESSAY. May 11th. The popular divinity Yii-hwang Shang-ti is an ancient magician, exalted to this dignity probably by the Tauist writers of the Tang dynasty.* In the AS #7 # Pen-hing-king of the Tauist collection it is said that a magician of the Chang family was the son of a king in a former kalpa, who instead of succeeding his father became a hermit, and after eight hundred kalpas and much patient endurance of injuries at- tained to the rank of the Golden Immortals (Kin-sien) and at the same time a Buddha with a special title # 4 @ #& -B Hn BE “the pure, calm and spontaneously perceiving Ju-lai.” After a million more kalpas he became Yii-ti, or — BA WH, Yu-hwang Ta-ti, emperor of all the im- mortals. In the same way T'si-wei Ta-ti, ‘‘God of the stars round the north pole” is the emperor who rules over the presiding gods of all the stars according tothe one account. The magician Chang and the magician Liu mounted dragons and rode up through the sky towards heaven, and Chang gained in the race. In the Tsin dynasty A.D. 300 Cheu-hing is reported to have died and risen again. He is said to have related what he saw when dead. He saw Jy He Tien-ti the “Heavenly Emperor” enter the chief hall of his palace. Clouds, purple in colour, dense and dark, obstructed the view above him. His face was a square foot in size. Cheu-hing was told by those on his right and left, this is the heavenly emperor Chang. His palace is the Yu-ts‘ing Kung, which is represented in temples by a build- ing beneath the abode of the Three Pure Ones. It is the heaven to which the soul flies when Tauist prayers are supposed to help the dead to reach the Tauist heaven. The expressions are Hwun-fei Ch‘ung-siau, the soul flies to the high firmament, Ling-t‘eng T‘ien-kung, the soul ascends to the heavenly palace. These passages are the earliest I have yet found giving the family name Chang to Yii-ti. This magician or god Chang is to be distinguished from Chang Tau-ling as already described, ancestor of the present Chang Tien-shi, and from the medical divinity Chang-sien, who was in fact a distinguished physician of the Sung dynasty. The person- age called Chang-sien in common Chinese paintings with bow and arrow shooting at the moon is this physician, who lived about seven hundred years ago. In the tail-cutting delusion which is now dying out after spreading over the country like an epidemic, we see an example of Tauist ideas. The fairy that cuts off hair is checked and prevented by a charm. A written charm curled up in the plaited queue at the back of the head is a protective shield against all the assaults of witchcraft. Tauism attempts to soothe the fears of the people by this artifice. In Peking lately I heard that a writer of charms hired men to go along the streets shouting to peo- ple that for safety they should place charms in their hair, and detailing cases of the loss of queues in the night or while men were sleeping in the day time. These hired men brought to the writers of charms a great increase of custom. very one wished to buy one. There must be some- thing in it, for every one talked of it. We must, they said to themselves, buy acharm. The charm used in Peking against the danger of waking without a queue consists of four mysterious characters, which are all * The title Yi-ti TE iy occurs in Tauist books earlier than the Tang dynasty but not the full title with four characters. This belongs evidently to the Tang dynasty, the age of Buddhist influence, and to the belief in metamorphoses and a former life borrowed from India. I asked the Tauist patriarch when in Shanghai how long it was since Chang t‘ien-ti first received his title. He only replied “from the beginning of the universe.” May 11th. ESSAY. Gt) found in Kang-hi’s dictionary. They were, we are there told, used against a similar delusion in the Ming dynasty. The Tauism of to-day meets us with this special characteristic. Yet it is but one part of the popular Tauism, which in great part consists of a monastic institute for reading liturgical books after the Buddhist fashion. Dr. Yates says in his lecture on ancestral worship and Fung-shui that Buddhism borrowed from Tauism. But in fact it is rather the other way in the main. Buddhism indeed borrowed from Tauism the worship of Kwan-ti as it has borrowed from Confucianism the use of ancestral tablets for the worship of the priests of a monastery. But there is no room for doubt that the general programme of the arrangements of a Tauist monastery, with the occupations of the inmates, is luddhistic. The whole scheme of prayers for the dead is so. As to prayers for rain, they are essential in China in every religion. For popular and for state reasons it is essential to have them, the reason being the same in all Buddhist countries. When therefore the Hindoos and other Buddhists came to China, and found prayers for rain already existing in the Confu- cian, the imperial, and the popular worship, they would in offering prayers for the same object be only doing what they were accustomed to do in their own country. They can scarcely be said to be. borrowed by any religion. The popular character of the prayers of the Tauists for the dead is different in some respects from the Buddhist, but in the chief features it is evidently imitated. The old classical word i‘siaw for example is not used in describing the services of the Tauists for the dead. The phrase pai-t'san is used. One is called C‘han-t‘ien-t‘san, or ‘‘ Prayer of looking toward heaven.’ Another is Yti-hwang-t‘san, ‘‘ Prayer of “Yt hwang.” This word *‘t’san” is Buddhist. The object of reciting these books is to save the souls of the dead by affording them a speedy ascent to the palace of Yi hwang. The hell of the Buddhists is repeated by the Tauists in their descriptions of the future state. The variety of torments and punishments to be inflicted on criminals in the next world may be seen with all the harrowing details in the temples of Tung-y6-tu-t/, the God of Tui-shan, a mountain God who is supposed to rule the under world. He corresponds in attributes somewhat to Ti-tsang-wang-p'u-sa, the Buddhist deliverer from hell. Like this Buddhist God he rules only as a Saviour and shares his authority with a large group of inferior divinities, whose offices as ministers of punishment to those who deserve chastisement are illustrated on the walls by rough paintings, or by clay images moulded, and painted, in the Chinese method, in the temples of Tung-yé-ta-ti. Among statements which I made years ago and have now to correct as imperfect or erroneous is this, that the 'Tauists have no hell but only a heaven. In fact they have both, for the rough wall drawings and clay mouldings found in the east and west buildings of the temples of Tung-yé prove it. These are not, however, many centuries old, and they form a part of the mass of legend and myth which they have unscru- pulously borrowed from the Buddhists. Yama, God of Death in India, the Yen-lvo-wang of China, with the ten courts of judgment which rule over the guilty, sentences them to punishment and has it administered after death. This forms the basis of the Tauist hell. Modern Chinese art is very much pervaded with Tauist ideas. The eight genii meet us everywhere. The manutacturers of porcelain, bronze, and carved bamboo ornaments are never weary of representing these eight personages. They belong to the class of hermits. The love of external nature was very much developed in the Tang dynasty. Poetry was the favourite occupation of the literati. They gave attention to no 70 ESSAY. May 11th. severe studies. Every beautiful spot among lakes, waterfalls and moun- tains was selected for a hermitage or a monastery. Buddhism and Tanism received a wonderful expansion. It was just the era for the legends of the eight genii to spring into existence. It was an age of sentimental feeling. The great national poets flourished in the same dynasty as the eight Tauist hermits. Li T’ai-pe and Tu-fu gained their fame at the same time that the 16 and afterwards 18 Lo-hans became popular. These Lo-hans are the Buddhist equivalents of the fairies and hermits of Tauism. The 16 were Hindoos, while the two added names were those of Chinese Buddhists. All the eight genii were Tauists of the Tang dynasty. We see the effect of Buddhist and Tauist teaching in the present race of Chinese. The Tauist religion especially is responsible for those superstitions which have a dangerous character. The epidemic of the fairy powder was fatal to the peace of communities. The absurd charges brought against the martyred Sisters of Mercy in Tientsin were based on ideas which although usually represented as popular and as the native growth of the Chinese mind are in fact correctly placed to the account of Tauism. It is dangerous to the state that religious teachings should be encouraged which tend to foster and originate popular delusions entail- ing such frightful results. Hvery man, whether a Christian or not, ought on moral grounds and on the greatest happiness principle itself, if he thinks that is a safer basis, to desire the extinction of a religious system which enconrages dangerous and lying delusions. Then there is the tail-cutting. The Tauists accept and endorse the whole system of popular delusion which originated the tail-cutting. They believe in the existence of just such fairies as are said to cut off men’s queues. They make money by selling the charms which are represented to be a protec- tion against such demons. Popular Tauism then is worthy of decided condemnation from every Christian and every enlightened lover of man- kind whatever be his belief. There are beliefs in the Tauist religion which not only need to be attacked by books written from the Christian stand- point of thought, but which may very properly be condemned in the pro- clamnations of magistrates on account of their tendency to produce dang- erous tumults and lamentable breaches of the peace. What a field is here presented for the teaching of science, and the spread of a practical system of improved education in China! Dense intellectual darkness clouds the people’s minds. There is pressing need for the extension of a system of education which should strike at the root of superstition and enable the rising youth of the country to avoid falling into the thrall of those delu- sive imaginations which have grown up under the fostering care of the Tauists during the last two hundred years. It is a great misfortune for a nation to have an extensive sacerdotal caste whose interest it is to continue generation after generation the belief in deceptive fancies which check the free growth of true ideas and all healthy habits of thought. Their livelihood depends on the people continuing to believe in demons, fairies and charms. The missionary and the schoolmaster, the magazine and the newspaper are all needed to check these bad influences and replace dangerous and injurious popular notions by heal. hy and useful knowledge to be gathered from God's two books, that of Nature and that of Revelation. Then as to the effects of Buddhism it may be said to have been good in some respects. It bears a consistent testimony to the vanity of the world, and the essential and immense superiority of soul purity to earthly grandeur. But in founding on this a monastic institute it has followed a wrong plan and May Ith. DISUUDSIUN, el failed to attain the purity desired. It teaches the need of a personal Redeemer to rescue from the moral evils attendant on our present existence. But this Redeemer is a Buddha or a Bodhisattwa, a man or being posses- sing none of the powers attributed to him. Among the prominent and most pernicious evils for which the popular Buddhism of the present day is respousible is idolatry. It is an enormous evil that Buddhism has placed the Buddhas and Bodhisattwas in the position in the reverence of the people that ought to be held only by the Creator and Father of the world: idolatry puts fiction in the stead of truth, and as we every day see in China renders the mind indifferent to truth. This too isa vast evil. Confu- cianism makes everything of morality, and the worship of Buddhist images when it is complied with becomes a moral duty on the part of the emperor or the magistrate only because it is li (ceremonial duty), not be- cause the Buddhist religion itself can have any just claim to it. But Buddhism by putting forward the image debases and misleads the na~ tional mind by drawing it away from the proper object of human wor- ship. Our great contest as Christian missionaries is with Confucianism, There is found the intellect, the thought, the literature, the heart of the nation. But we have also a preliminary struggle with Buddhism and Tauism. These constitute three mighty fortresses erected by satanic art to impede the progress of Christianity. Confucianism is the citadel of the enemy raising its battlements high into the clouds and manned by multitudes who are animated by a belief in their superiority and their invincible strength. The taking of this fortress is the conclusion of the war. But Buddhism and Tauism each represents a fortress which must also be captured and destroyed. So faras argument and intellect are concerned these fortresses are weakly manned. But think of the num- bers, the millions on millions, who are deceived by these superstitions, and held fast by chains of spiritual darkness. Let the Christian host of sol- diers press on and detail its battalions first to overthrow these strong holds of sin and Satan, and when they are destroyed let another earnest effort be made to destroy the last and strongest of the towers of the enemy. Then, when all these three fortresses are overthrown and China becomes a subject kingdom under the Messiah’s peaceful reign it will be the greatest triumph ever achieved for Christianity since the time when the Emperor Constantine became a Christian and the Roman religion and power and the Greek philosophy were dragged as captives behind the car of the victorious Redeemer. —_——___+ > 0 @ + PiscussIon. Rey. W. Murenean, L. M. 8., SuancHat, said :— In regard to the religion of the Chinese, every man and woman claimed to belong to Confucius. This arose from the celebrity of the sage, and the indebtedness of the whole nation to him for their literature and learning. Tor religious purposes, however, the system was altogether too secular for general use. It did not meet the imstinctive cravings of human nature. Man will worship, and from the inadequacy of Confu- cianism, Buddhism and Taouism. have come into extensive operation. Indeed whatever may be said of the power and prevalence of the one, it conflicted little with the popularity of the other. These two systems met 72 DISCUSSION. May 11th. the wants and feelings of all classes, and though the priests and supersti- tions connected with them were of the most ignorant and stupid kind, they formed the only supply to the religious appetite of the nation. From the very dawn of their being the Chinese were taught at home and in the temples to pay honour and respect to the idols, and to attach the highest importance to them in all the affairs of life. The present world and the next were alike under their control in some mysterious manner, and it was universally considered to be the wisest and safest thing to secure their favour and protection. The secret of the whole was, no doubt, the maternal habit of instructing the children in public and private in acts of idolatrous worship. This was everywhere to be seen, and was one of the most affecting sights to be witnessed in China. The juvenile head dresses were adorned with emblems of idolatry, and the young were largely brought into contact with similar associations. Indeed it was the mothers of China who were the chief upholders of the system, and apart from them it would soon become effete and powerless. All honour there- fore to our Missionary sisters who have come hither specially to benefit this important class. Their influence is calculated to be most useful, and in proportion to their success among their own sex, in that degree shall we be prepared to see the downfall of idolatry, and the establish- ment of a purer and better state of things. I cannot agree with the idea that either Buddhism or Taouism are practically dead in the social life or sentiments of the people. They wield the power which the native mind is capable of in the matter of religion, and which as religious systems they are fitted to exert, modified by the supreme influence of Confu- cianism. All around we have abundant proof of their existence and operation, and it will require much labour on our part, under God, to supplant them by the more healthy and vital principles of Christianity. Rey. S. B. Partringz: A. B.M., Swarow, said :— I have had some practical experience in regard to the influence of Buddhism in Siam where I laboured four years before coming to China, and I thank God that it exercises less control here than in Siam. In that country it enters every family and affects every relation in life. I know of no language strong enough to express the feelings that have been aroused by what I have witnessed of the workings of this oppressive system. Crowds of lazy, yellow-robed priests swarm in the temples and do nothing but eat the rice and fruits with which they are abundantly supplied by deluded devotees. Nothing would have suited me better than to have been appointed overseer, with authority from the king to work the entire lazy herd. The king himself must be a Buddhist and before he can be crowned he must for three months have worn the yellow robes and studied in the temples. Packs of vicious dogs are fed with rice that ought to go to the child- ren, because the people fear to kill them, lest they disturb the souls of some of their ancestors. Fish is one of the principle articles of food in Siam. Whenasked how they reconcile their views in regard to the destruction of animal life with their conduct towards the fish, these.Buddhist sophists reply, “we don’t kill the fish, we take them in our nets and they die a natural death.” Buddhisri is the great obstacle in the way of Christianity in Siam. It has blinded the eyes of the people and crushed out all desire for anything better than they now possess. May IJ1th. DISCUSSION, 73 I pray God that Buddhism may never gain such a foot hold in China as it now has im Siam. Rev. C. Dovenss, LLD., BE. P. M., Amoy, said:— Only one or two other missionaries had dived into the depths of Buddhism and Tauism as Dr. Kdkins had done: he was thankful that they had done so, and thought it was enough for two or three to dive for the rest, as very little of practical use was to be found there. He thought Confucianism a far greater enemy to Christianity than Buddhism, or Tauism, just as Mohammedanism in India and Africa isa greaterenemy than Heathenism ; in each case for the same reason, because of the large amount of truth it contained. Missionaries ought to study Confucianism carefully, and thankfully use all that is good in it, pointing out its great deficiencies and wisely corecting its errors. Bunt to spend much labour of that sort on Buddhism and Tanism would be unnecessary, for ws systeis of thought they are dead. At least in Southern Fuh-kien one scarcely ever meets with an intelligent Buddhist or Tauist. These systems have become mere superstitions. Though Buddhism teaches the immortality of the soul, yet that doctrine is much distorted, and scarcely any other truth is to be found in its popular form, and none at all of any importance, that he knew of, in ‘auism. Rey. C W. Materr, A. P. M., Tuxa-cHow, said :— I wish to file one charge ayainst Buddhism, viz.—the doctrine of Metempsychosis. With the exception of Confucianism, Christianity finds no greater obstacle in China than this doctrine. It mects us at every turn, and modifies and neutralizes our preaching. We preach a future life with its rewards and punishments, but our hearers understand it all in accordance with their preconceived ideas of transmigration. I rarely preach to the heathen without trying to disabuse their minds on this subject. Practically they all believe it in China, Confucianists just as much as others. Properly speaking there are not three sects in China. There is ouly one, which is a conglomeration of the three. The mass of the Chinese are alike, Buddhists, Tauists, and Confucianists. Another evil with which Buddhism is chiefly chargeable is the idea, universally prevalent in China, that every one who enters any sect, should live by it. None are accounted Buddhists in the full and proper sense except the priests, who live by their religion. When a Chinaman becomes a Christian he expects to live by his Christianity, not because the practice of eraploying converts has fostered this idea, but because this idea has for ages becn associated with every kind of religion in China. We find it already deep in the minds of the Chinese people. It is, and will long continue to be, a prolific source of trouble and embarrassment in our Missionary work. The stronghold of Tauism is no doubt, as the essayist has told us, the belief of the people in the efficacy of charms. To uproot this super- stition, Christianity will find an effective ally in the general diffusion of scientific truth. The true philosophy of mind and matter, will go far towards destroying the foundations on which such superstitions rest. 74 DISCUSSION. May 11th. Ruy. G. Jony, L. M. S., Hayxow, said:— We micht be thankful for the influence which the other great reli- gions of China had exerted upon one another, each helping in some mea- sure to neutralize the injurious tendencies of the other. Confucianism has made it impossible for Buddhism to become the mighty power which it is in Siam and other regions where it reigns supreme. On the other hand, Buddhism has stayed the hand of Confucianism in its attempt to annihilate the religious instinct in man. Had it not been for Buddhism and Tauism a belief in the invisible world and the future existence of the soul would have died out. Neither of these beliefs receives any coun- tenance from Confucianism. The sage himself discouraged any inquiry into these matters. He clung to the seen, the temporal, and physical with a tenacious grasp. He would attempt no replies to questions regard- ing man’s spiritual relations and destiny. And this stolid indifference to everything beyond the present and physical has been fully inherited by his disciple. The consistent Confucianist needs neither a hell for the wicked nor a heaven for the righteous, for the souls of both, according to his creed, perish with their bodies. This belief the early Buddhists were compelled to attack in order to establish the doctrine of a future state. We are told that discussions were sometimes held in the presence of the Emperor for and against the Buddhist doctrines of the immateriality and immortality of the soul. Similarly with regard to redemption from sin. The Confucianist has but a faint conception of sin, and no idea at all of redemption from its guilt. Buddhism, on the other hand, keeps these two ideas constantly before the mind. Its theory may be false, and its representations absurd; but it is something to have these two great facts kept alive in the popular mind. The very expression shuh tsuet, which we use in speaking of redemption from sin, we have derived from a Buddhistic source. Then look at the idea of the supernatural. How- ever low and base the belief in the supernatural which Buddhism and Tauism encourage, still they do encourage such a belief, whilst Confu- cianism is essentially materialistic—of the earth earthy. Had the Chi- nese been left exclusively to Confucianist teaching they would probably have been far harder to convert than they are at present. In dealing with the people the missionary finds no spiritual element in their Confu- cian training to which he can appeal, for Confucianism has never in any way quickened their religious instincts. We may believe, however, that God in His wise providence has thus been preparing China for the Gos- el of His Son. Confucianism has kept human morality before the minds of the people, while Buddhism and Tauism have not allowed them to for- get entirely the claims of religion upon them. Christianity takes up all that is true, beautiful, and good in the three, and imbues it with its own spirit. But it does more—infinitely more. It sheds a steady light on those dark problems which they have attempted in vain to solve. For in- stance, the central doctrine of Buddhism is that ewistence is misery and a curse, and that therefore the aim of every man should be to get out of it ag soon as possible by the total annihilation of the individual soul. And is not ewistence as realized by the majority of the race misery and a curse? In the Bible it is not called life at all, but death. And is the religious life as realized by very many a much higher and better thing? “QO wretch- ed man that Iam! Who shall deliver me from the body of this death?” When uttering these, or such words as these, tinder a deep sense of the tyranny of inward sin, have we not felt that the Nirvana of Buddhism would be preferable to the continuation of such an existence ? Many a May lth. DISCUSSION. 5 time have I laid my head on my pillow wishing that I might never wake up again to conscious existence. Existence out of Christ is misery to a thoughtful man. The Buddhist cannot see the end of it, and conse- quently longs for the Nirvana. The Christian who has found rest in Jesus has come to the end of the misery and the curse, and his language is—‘‘T thank God through Jesus Christ our Lord.” “Life in Christ” is the Gospel which the Buddhist needs. The Gospel is mighty enough to overcome the atheistic and materialistic power of Confucianism, as well as the superstitions and false beliefs of both the Buddhist and Tauist re- ligions. But it is of vital importance that it should be exemplified in the lives of our converts. It is not by argument and discussion it is to win its way in China, but by pointing to the spiritual change effected through faith in the living Christ in those who profess it. Rey. A. Wintramson, LL.D.,—S. U. P. M., Carroo, said :-— The great doctrine of Buddhism is renunciation of self and property and this was wonderfully practiced by early Buddhists. Instead of living by their religion, their religion lived by them, Again there was no atonement in Buddhism. Do good and gain proportionate merit, or evil and suffer. The doctrine of charms and prayers for the dead were modern inventions. The legend of the Western Heavens and immor- tality was a direct negation of the Nirvana and was in fact taken from the 21st and 22nd chapters of the Book of Revelation. The best way therefore for missionaries to meet such ideas as were under discussion, was to make themselves masters of the history of the false religions around them. Rev. T. P. Crawrorp, A. 8. B. M., Tung-cHow, said :— He fully sustained the charge of Mr. Mateer against Buddhism. It had indeed established the idea of living by religion long before the arrival of Protestant missionaries in China. Its priests had put religion into the pot, and we must put it out. 7 Christianity is a religion of personal sacrifice, and we must not allow it to become one of ‘‘rice.” With the Chinese the philosophy of life is to eat. It is a common saying among them, that Buddhism, Tauism, and Confucianism agree in one. Yes, in a bowl of rice with two chopsticks in it. This is the aspiration of every class of the people, both for the present, and for the future world. It is the mission of Christianity to beget higher and holier aims and thereby overthrow the foundation of all their systems. 76 HSSAY. May 12th. MornInG PESSION. ESSAY. Preaching to the Heathen,—Matter and Manner, BY Rev. W. Muirgeap, L. M. 8., SwHanauar. ee SS A a, See SE Se We have contemplated our Missionary work. We have considered . the agencies human and divine, in connection with it. We have surveyed the field of labour, and some of the chief difficulties with which we have to contend. We now enter on a discussion of the means to be employed in the prosecution of our work, and first among them is preaching to the heathen, what we ought to preach and how to doit. The importance of it cannot be overrated. It is the subject of express divine command. It is the great commission with which we are charged, and we may well be most deeply concerned as to the best way of carrying it out. Our theme is one of special interest, and were such light thrown upon it here as would fit us more fully for the work, we should feel devoutly thankful, and regard the present convention as an occasion of signal blessing. This is a thought that profoundly impresses me, conscious as I am even after many years of active experience, that it is still a serious question in what way can a Missionary most efficiently engage in his sacred calling. It was a feeling of this kind that led the apostle to exclaim, in view of the magnitude and extent of his labours,—‘ and who is sufficient for these things.” Happily we are not left in doubt as to the modus operandi. We are not sent a warfare at our own charges. Direction and example are furnished to us abundantly in relation to the course we ought to pursue, and the qualifications we ought to possess. We need only turn to the first pages of the Christian record, and we shall there see in the character and life of our Blessed Lord, in the promises He made to His followers, in the manner of their fulfilment, and in the effect of the whole on their personal ministry, the spirit with which it is ours to be imbued, and the means by which alone we can rightly prosecute the end in view. The same has held good in the onward history of Christianity. Wherever men’s hearts have been touched by Divine grace, and filled with the Divine Spirit, a very inspiration has taken hold of them, and so they were fitted for great anduseful service. It is this inspiration that we want in the first place, in keeping with the promise of Christ to his disciples, for which they were to wait in faith and prayer, and hy which they were to be endued with power from on high. And no sooner was this accomplished in their experience, than they became signally equipped for the work given them to do, both in the matter and the manner of their Christian teaching. It was in this way the language of their Master was confirmed, that they should do greater things than ever He had done, by the indwelling of His Spirit, and the wonderful manifestation of His power through their instrumentality. And this same spirit needs to possess and fill our souls in a corresponding manner. However important other qualifications may be, this is the May 12th. USHAY. ind fundamental and vital one which sanctifies and orders all the rest, making the weak as David, and David as an angel of the Lord. We believe in the reality of this Divine communication, this rich baptism of the Holy Ghost, and the means of its securement are at our disposal. If there is any truth in Christ’s promise with regard to it, and if there is any applica- bility in it to His servants in these days, there are none who require its fulfilment more than the missionaries of the cross in heathen lands. “Without me ye can do nothing’”’ was said by our Lord to His apostles, in their official capacity, and on the other hand, it was devlared by the most eminent among them, from deep and delighted experience, “I can do all things through Christ that strengthencth me.” Only let this sentiment and conviction be ours, and we shall be enabled’in the highest degree to do our part faithfully and with the greatest amount of satisfaction and success. Proceeding on this as the very life and soul of our Mission work, we bee to suggest a few leading ideas on the subject of preaching to the heathen,—the matter and the manner of ib, intending thereby to include all forms of preaching whatever, alike in the widest and in the most limited sense. 1. Preach the Gospel. This is naturally our first thought as it is the one specific thing we have to do, as it is easily comprehensive of the whole range of Christian knowledge. However it is approached, as we shall have occasion to show, only let it be the distinctive feature of our work, and so far we shall prove faithful to our high calling, “ workmen that need not be ashamed, rightly dividing the word of truth.” Its authority. It is to be expected that we should at the outset insist on our credentials. We come amongst this heathen people as strangers, declaring to them a strange message, a primary characteristic of which is that it is Divine. This will lead us to announce the fact of the Divine existence, His infinite perfections, His wonders of creation and providence, and the various relations He sustains to us. In doing so, the revelation of His will may be shown to be antecedently probable, and to have actually taken place, as may be confirmed by all appropriate argu- ments and illustrations, and that we are engaged in making it known. Pursuing this method after the example of our Lord himself, and his immediate followers, we can readily diverge to the exclusion of all the false objects of worship, and meet every difficulty in the minds of a heathen audience. Hence there will be opportunity not only for the direct statements of the word of God, but of an appeal to the reason and conscience of our hearers on the one hand, and to their own standard writings on the other, which may be made useful in exciting conviction of the truth and credibility of what we say. Its necessity. The idea is to persuade our hearers of the great need of such a Divine and authoritative revelation as we proclaim to them. This can be done by areview of the actual condition of human nature. Ample evidence is at hand in the case of individuals, society and the world at large. Numerous points can be adduced in proof of the de- pravity and corruption of the human heart and life, even after making full allowance for all the varied indications of moral excellence that may be met with, and the whole will be readily responded to by a people like the Chinese. However highly virtue is commended in the native sys- tems and in common: sentiment, the want of it is universally admitted, as well as the prevalence of the opposite line of things, even in an earthly point of view. If we proceed to higher ground, the claims and 78 ESSAY. May 12th. obligations of the Divine, and the grievous defects and violations of these in thought and feeling and practice that everywhere abound, we have an unassailable basis to go upon in pressing home on the conscience, the sin and evil and ill desert of one and all. Then the inadequacy of human effort to meet the facts of the case, whether according to the teaching of the ancient sages, or the observances of idolatrous worship may be en- forced in the strongest terms. The experience of the Chinese may be here confidently appealed to. Their intellectual and moral nature needs only to be informed and quickened by such truths, as it is in our power to bring before them, and in contact with which such a deep sense of want and guilt and danger will be awakened, as will lead up to the felt neces- sity of a nobler and diviner system than they have hitherto been ac- quainted with, suited to every possible requirement, and of which the full manifestation has been made in the Gospel of Christ. Tis import. What a theme is this, and how is it to be presented ? It has to do, in the first place, with the infinite love of God in the gift of His Son, His Mission to our world, His incarnation, His life and char- acter, His Divine teachings, His sufferings and death, His resurrection, ascension and heavenly glory, and all this for us and for our salvation ! These are the sublime and ineffable truths, on which we are called to ex- patiate in preaching to the heathen, and they are wonderfully adapted, under God, to stir their hearts and minds from their very depths. They are the special truths, which the nature of the case demands, and the only efficient means of life and salvation to sinful men. Contemplating them in their own character, and practical bearing in their transforming and renewing power, how superior to all the speculations of human wisdom andphilosophy, and how suited to the moral and spiritual condition of man- kind at large! What a revelation of Divine love is thus contained in the Gospel! What a rich provision of Divine grace and mercy, what a grand and glorious method of pardon, reconciliation with God, and conformity to His image and eternal life! How worthy, and how demonstrative of a Divine origin! It is in these lights that the Gospel is to be proclaimed, in its own tender and loving spirit, its earnest and cordial invitations, its serious and solemn warnings, in a word as a faithful representation of its great and gracious author. Tie obligations arising from it. In proportion to its authority, necessity and importance, it has claims and requirements of the highest kind. Re- pentance, faith, love and obedience are to be demanded at the hands of those who hear the message of salvation, and it is ours to present it in such a way as shall reasonably lead to this result. Our office and respon- sibility as ambassadors for Christ thus appear in the clearest manner and may well deeply impress us in the course of our work. The acceptance or rejection of the Gospel may greatly depend on our mode of preach- ing it, and this is a consideration that ought to have its appropriate effect upon us. Such we conceive are the main outlines and characteristics of the Christian ministry with which we are charged. Time and place make no difference in its grand and distinguishing features, its vital and funda- mental truths. No change of circumstance and situation can alter these in any degree, and the anxiety felt in one sphere, as to how best to preach the Gospel and adapt it to the condition of one class of people exactly corresponds to the anxiety felt in another sphere and in relation to another class. The whole world is kin and like sympathies exist in every heart, which admit of being touched, awakened and called into ac- tion by the Gospel of Christ. The one and the other spring from the May 12th. ESSAY. 79 same sempiternal source. There is a common adaptation between them and it is ouly necessary that the Gospel should be preached with power from on high, and in away suited to the requirements of the case, to make it effectual for the end in view. 2. Preach in the best Manner possible. The subject and the occasion equally demand this. Its own Divine character, aud the grand and glorious designs contemplated by it should ever lead us to magnify our office, and seek to fulfil its duties to the ut- most of our power. However apt or ready we may be in the work itself from our familiarity with the language or the easy suggestion of thought and sentiment, that will not excuse us at any time for engaging in it in a perfunctory way. Let us indicate what appears to be the best style of preaching to the heathen. It should be simple, clear, and plain, this refers to the whole form and manner of expression. We ought to consider the profound ignorance of onr hearers in regard to divine things, and that they need, in the words of scripture, ‘‘line upon line, precept upon precept, here a little and there a little.” We are apt to forget this and harangue them as if they perfectly understood all we said. But how often are we met by the state- ment, Puh toong ‘I don’t understand’ and this not so much, perhaps, from the strangeness of the subject, or their listlessness and indifference toit, as from our not coming down to the capacities of our audience, in short, preaching over their head. Let us learn the divine art of sim- plicity, in our mode and style of address, giving them the very alphabet of Gospel truth, not in a childish way indeed, but in a form that even a child could understand. Alike the sentiment and the language that we employ many not only be unusual to them but convey a dilferent or at Jeast an inadequate idea to their minds, as compared with what they do to us, and we ought to act accordingly. ‘‘Stoop to conquer” is a motto that we might do well to remember in our preaching, and however diffi- cult, it is absolutely necessary to learn and practice it. It should be earnest and affectionate. How intensely should we feel were we fully alive to the actual state of things, which in theory at least are familiar to us. We are called by all possible considerations to throw our whole hearts and souls into the work, and plead as ‘‘ dying mien with dying men,” that they may be “reconciled to God.” The na- tural disposition of the Chinese is one of coldness and reserve, and they are not accustomed to warmth of manner and expression. But they are ca- pable of giving utterance to these when occasion demands, equally with other men. Still there is no necessity or propriety in our giving way to passionate demonstration or to an impetuous and fiery style of preach- ing, as it is more likely to awaken suspicion or dislike in the minds of the Chinese, while they can readily appreciate the case of one who is deeply and honestly in earnest for their welfare, when he furnishes satis- factory proof of his being so, in a calm, gentle and persuasive manner. Let our souls be penetrated by the motives and principles of the Gospel of Christ let us speak in the kindly, serious tone of a man inpelled by the Master’s spirit, and we shall be understood and regarded in this light by our hearers. Often have I listened to them in their ideas on this point, and they have shown a vivid apprehension, both as to the character of the preacher and the style of his preaching. O that love to Christ and love for souls were in a far higher degree the prevailing feature of our missionary work. It would guide us in our conduct and in our manner as no other principle could possibly do, and in this way we should follow most 81) ESSAY. May L2th. closely the footsteps of Him we serve, and of those who have in all ages most nobly served Him. It should be intelligent and appropriate, t. e. in adaptation to the circumstances in which we are placed. Who and what are they with whom we come in contact from day to day? Some are scholars imbued with the sentiments of their schools, full of pride and prejudice, and armed against the teachers and the teachings of christianity. Some are addicted to idolatry, and have all the superstitious notions and ideas of their country, which exert a mighty influence on the whole sovial life of the nation. Others again are concerned only about the earth and earthly things, and have no heart for or understanding of the Divine. This latter class is doubtless the most common one with which we have to do, and the more we have we are made more keenly aware of the ignorance and indiffer- ence, the stolidity and perversity of the Chinese mind and heart. There may be some of our hearers too, under deep impression of sin and desire for salvation, or in whom it may be awakened even then and who need the direction and comfort which christianity alone can supply. Now it is the special duty of a missionary to enter into all these phases of. the native character, and endeavour to meet them in the course of his work. It is important for a minister at home to apprehend the various a-pects of human nature, and the current sentiments and conduct of the p2ople around him, as it increases his usefulness in an amazing degree, by enabling him to adapt his preaching to the actual requirements of the time and place. No less is it necessary that the foreign missionary should preach in a similar style, and so to regard the standpoint of his hearers as to meet their respective wants, and show, in the most convincing manner, the hollowness and insufficiency of the systems and observances in which they have hitherto trusted. An acquaintance with the order of things in China, the morality, philosophy, the religions, the tone of thought and feeling, the proverbial sayings, the prevailing customs and habits of the people and more a kindly consideration of their circumstances and condition, their lifelong training, and the difficulties in the way of their conversion, with an open, candid acknowledgement of what may be good and useful and true in their cherished institutions these are all of high value, calculated to be of eminent service to a missionary in the prosecution of his work. They would place him so far on common ground with his hearers, and enable him to point out, in a form that would readly be appreciated, the difference or agreement belween his views and theirs a matter indeed of very great advantage. By doing so, he would insure their confidence and respect in regard to himself and his work, much more than if he showed no right apprehension of those he was addressing, and no cordial sympathy with them in their social, in- tellectual or moral life. It should be direct, pointed, practical. The Chinese are as ready as other people to evade the direct application of a sermon, and the more so as they, in particular, are apt to speak and to be spoken to in a compli- mentary and round-about way, not often calculated to rouse them to thought and action. It is of high importance that we should seek to stir up our hearers from their usual lethargy and indifference, and ag in the case of the most useful ministers elsewhere, we shall do the best service by following this course. Don’t let our hearers sleep under our ministra- tion either in body or in mind. Let them stand in no doubt as to what we want them to do and to be, and it will require all the energy and variety and interest of which we are capable in order to secure this end. They ordinarily suppose we are merely exhorting them to the practice of virtue, May 12th. WSsAY, $1 a very good thing in their view, but as for anything higher and better, they have no idea of it. How then may this object be best attained ? We suggest that the conversational, the catechetical or Socratic method ought to be far more fully ad »pted in our preaching to the heathen. They are not accustomed to a lengthened style of address in their social life, and the subjects on which we are called to address them are such as they find it hard to follow. By thecourse in question, they would b2 brought into more hearty accord with us than they generally are. Speak to them in the form of question and answer, and make those searching, pointed, practical appeals to them, which they will be less able to resist, and by which their attention and interest will be aroused and maintained. The Socratic system is of the utmost value to a Missionary, and as it is made to bear both in the line of the prevailing sentiments and opinions of the peo- ple, and of the teachings and obligations of Christianity, we can proceed in it to any length, with all the force of a complete demonstration. On the one hand, the negative side of truth would be brought out, and the fallacies and absurdities of heathenism elicited in the case of their adherents, and on the other, the positive and certain side of it would be proved in the most logical and satisfactory form, with the duties arising out of it in both ins- tances. It requires long and careful training and practice to be able to do this in an effectual way much more so than the common system of detailed preaching. It implies such a mastery of the subject, such a readi- ness in reply, and such an aptness in enforcing the matter, as would com- mand the assent of the hearers, and fasten the arrow of conviction in their minds. We notice that Christ himself largely availed of this style of address, and so have the most successful preachers of the Gospel. There is a power, a force in it for combating error and correcting it, which though often irritating to an opponent, is capable of being used to great advantage, and will well repay the labour of studying and following it out. One other thought here is, that we should seek to come into contact with the hopeful inquirers at our various services. By such a line as we have suggested, these may frequently be found and their numbers increased. Encourage them to come into conversation with us, whenever convenient, and seek to lead them then and there to decide for Christ, and accept the great salvation. Our solicitude and concern for them in this way, will per- haps be appreciated by some at least, and by direct personal intercourse and prayer, they may be led to make the choice they would not other- wise have done. It should be experimental. There is no proof so convincing as this. It is our part to appeal to the native converts and others, who have felt and tasted and testified to the power of Christian truth, and we ought no less to speak confidently, as occasion requires, of our own experience in the matter. We can refer to the facts of our conversion, repentance and faith, peace and joy, fellowship with God, realization of the new life and hope of heaven,—all in corroboration of what we are pressing on the attention and acceptance of our hearers. This is what Paul and men of like stamp have ever done, and it is calculated to have the happiest effect. Such things detailed as matters of experience, as practical evidences of the power of religion, would tell in a form and to a degree that no mere theoretical statement could possibly do. The rehearsal of miracles, prophe- cies and other proofs of Christianity to a heathen audience, however valu- able and important, cannot be easily apprehended, and may not be looked on as credible, while the moral argument, the personal consciousness is at once appreciated by the Chinese, as in striking contrast to their own case “We cannot but speak the things we have seen and heard.” We are called. 82 ESSAY, May 12th. to “give a reason of the hope that is in us,” and this is to be done by hearing witness to the truth from the influence which it has over our own hearts and lives. And it is of no small importance in this connection, that we should identify ourselves with what Christian and compassionate work may lie in our way for the benefit of those around us. We allude specially to such a noble undertaking as our brethren in Shantung are now engaged in. It is sufficient merely to refer to it, and to express our intense admi- ration of the energy and self sacrifice they have evinced in ministering to the wants of the perishing multitudes. Such efforts in the very spirit and footsteps of Christ himself are most becoming on the part of the Christian Missionary, and form a beautiful and consistent exemplification of what Christianity is. It should be tnteresting and attractive. By this we mean that it ought largely to consist of illustration in various forms and details. How characteristically was this the case in the teaching of our Lord, and many have imitated Him in this respect to great advantage. Their preach- ing is marked by this peculiarity in a high degree and it serves to rivet attention and fix upon the memory, the conscience, and the heart, the important truths it was intended to teach, and which otherwise have been lost sight of or forgotten. It is in great measure a natural gift, but may be cultivated by careful study and preparation. The more we can appeal to analogy, or illustration, or pictorial narrative, from nature, or social life, or personal experience, or imagination, in proof of what we are saying, and in adaptation to the views and feelings of our hearers, the more we shall impart an interest, a pathos and a power to our addresses that might without them fall flat and cold and dead. Once more here, it should be Scriptural. The Chinese value their native classics as standard authorities, and think it well to quote from or appeal to them, when occasion calls for it. So should it be with us in our preaching. By constant reference to the word of God, we shall direct the attention of our hearers to it, and give variety and force to our re- marks. We have the example of Christ and his apostles in this matter, and it is not out of place to do the same in the case of the heathen. The fact is they expect such authority at our hands as the ground and war- rant of our preaching. A text, or passage, or a general and frequent use of the sacred writings will not only give sanction to the truth we utter, but an honour and value to them of the greatest consequence. As they contain the pith and marrow of our discourses, these may be rendered all the more profitable and powerful in the estimation of our hearers, by our placing them in the foreground, and urging their supreme authority and Divine claims. Lastly and briefly. Preach everywhere, preach always, and preach in the confident expectation of the Divine blessing. What is our commission? What are our marching orders? ‘‘Go into all the world and preach the Gospel to every creature.” This was ad- dressed to the first messengers of the cross, and applies to the servants of Christ now in their several spheres, and according to their several capacities. Not that each and every one can compass the world or go hither and thither, as if their individual range were boundless, but that simply the whole earth has been assigned to the church, as the sphere of its evangelistic labour, and the scope of its Missionary enterprise. At the outset, the heralds*of the Gospel were confined within certain limits, sufficiently large for their operations, but as opportunity offered and means were at hand, the full range of their commission became more apparent, and was taken up in ever increasing measure. In virtue of May 12th. DISCUSSION. 83 their zeal and devotedness and the blessing of God upon their labours, they extended the Gospel far and wide, and ina brief period thousands and tens of thousands were converted to the faith. ‘he same course is open tous. It is ours to be filled with the same Spirit, and to be marked by the same apostolic zeal and activity. There is equal necessity as in the early days of the church, with this addition that the ends of the earth now form our field of labour in the fullest and widest sense. Whatever be our special department of Missionary service, there is occa- sion enough and work enough for earnest, persevering, constant effort. Multitudes are still perishing for lack of knowledge, and in season and out of season, in every possible form, we are called to proclaim to them the word of life. Singly and unitedly, we possess powers and resources that admit of our carrying out the command of Christ, in a manner and to a degree that in other ages was unknown. Looking at the numbers con- stituting the Missionary band in the vast heathen empire, and the faci- lities enjoyed by us in preaching the Gospel, it can truly be said that we far surpass in these respects the circumstances and position of the early disciples, when they first received the baptism of the Spirit, and began to fulfil their great commission. It is ours to labour accordingly, and by a right use of our varied means to imitate their example and seek to at- tain like results. Hverywhere we have opportunity for faithful and devoted work. The city, the town, the village, the country, furnish ample scope for the one thing given us to do, and to us is accorded the high honour of making known the Gospel to the millions of this land. “Sow in the morn thy seed, } At eve hold not thy hand, To doubt and fear give thou no heed, Broadcast it o’er the land.” Thus fulfilling our duty, we may be assured that “we shall not labour in vain.” ‘‘In due time, we shall reap if we faint not.” “They that sow in tears shall reap in joy.” Our faith and hope are no small measure and indication of final success. Resting on the Divine word, and sustained by earnest and availing prayer, we believe that “ His word shall not return to Him void, but shall prosper in the thing whereto He has sent it.” Already many encouraging tokens of God’s blessing have been realized in connection with faithful Missionary work in China, which are only the foretastes of still greater blessing. Let us go on in the confident and prayerful anticipation of it, and in that proportion we may look for a rich baptism of Divine grace when this vast empire shall be awakened from the slumber of ages, in response to the one onl effectual means of accomplishing this end,—the preaching of the Gospel. ——_—___~+ © ¢<_-_____ Piscussion. Rav. H. Buopast, D.D., A. B. C. F. M., Pexrna, said :-— I am not content to preach without looking for results. To do so is like a general who should storm a fort without any expectation of taking it. After preaching I endeavor in some way ‘‘to draw the net.” For the last year or more, when preaching on the afternoon of the Sabbath day to the people at large, I have uniformly closed the exercises with an “After Meeting.” The congregation are invited to remain ;- are told that the church members are about to have a prayer meeting in which all are at liberty to join; that by joining in this, they also may 84 DISCUSSION. May 12th. learn how to pray, and may take the first step towards embracing the religion they so much approve ; that the doors are to be closed, not because anything secret or wrong is to be done, but simply that those within may be quiet and free from the noise and disturbances on the street; that they would all kneel down together, not in reverence to the preacher, or to any one present, but in reverence to God; and that those who remain to join in the meeting are expected to kneel with the others. As the doors are closing, the hearers may be seen looking about with a frightened air. Sometimes all who are not church members leave. At other times there remain two, or five, or ten, or twenty even, of the hearers. When prayer is offered, directions are first given to them how and where to kneel, and individuals who seem to hesitate, are urged to kneel down with the others. Then it is seen that those who have so often kneeled to their gods of wood and stone find it exceedingly difficult to kneel for the first time to the Lord of all. Not unfrequently they wish to leave. This they are always allowed to do. In the course of the meeting they are instructed how to pray in secret, and are urged to commence secret prayer without delay. A few short sentences, like the prayer of the publican, are taught them, so that they may offer them for their. first prayer. Before the close of the meeting any of them who wish to turn to God are invited to rise. Thus they may signify their intent, and others may be moved to pray for them. This invitation is adapted in its form to the supposed knowledge and mental state of those who are thus invited. Of course it is a very easy thing for bad men to kneel, or to avow themselves determined to become Christians. It is not easy for a sincere man. Some such there are among the many. Individuals have stood up in these meetings to indicate their desire to turn to God, and believe in the Lord Jesus, who are now worthy mémbers of the church, and who have brought in others also. Such is one way of ‘‘drawing the net.” I shall be glad to learn of other and better ways. Rey. C. Hartwett, A. B. C. F. M., Foo-cHow, said :— In preaching to the Chinese, the first object is to give them Christian ideas. We all know that ideas move men. We all know how hard it has been to remove the impression from the minds of the Chinese that for- eigners are inferior to themselves. The same thing is shown by the power of their superstitions. Some thirteen years ago we rented premises in the centre of the city of Foochow for a chapel. But the gentry opposed our occupancy of the place, claiming that as it was in the heart of the city and the city was the capital of the Province, to have a chapel there would ruin not only the Pung-shwi of the city but of the whole Province, and so at last we had to give up the premises. In one of their communications, the officials stated that there was no need of discussing the truth or falsity of the doctrines of Fwny-shui: but as foreign nations believe in Christianity, so the Chinese believe in geomancy ; and as in other countries it is impos- sible to force people to disbelieve what they really believe, so it is in China. Of the Christian ideas which we should try to impress on the minds of the Chinese I may mention first, the idea of a personal God. There may be some difference of opinion among us as to how far the Chinese conceive of their objects of worship as personal beings. I have May 12th. DISCUSSION. 85 found it difficult to make them understand about personal spiritual beings. Their highest conception of deity seems to be a sort of aggregate of all the self-operating powers of nature, and to have little or no personality. The next thing to teach them is that God has made man an immortal personal being. I have found myself frequently mistaken as to the supposed amount of knowledge I had conveyed when speaking on this subject. The usual phrase for eternal life has been understood by them to mean that this life consists in an uninterrupted line of descendants in all ages to come. I have recently therefore felt the necessity of being more careful to explain my meaning. Then come the ideas of man’s need of a Saviour, and that God has graciously provided a Saviour for him. When I first came to China | tried to preach Christ and Him cruci- fied. In 1859 the late Rev. W. C. Burns came to Foochow, and after becoming a little familiar with our dialect, he remarked to me that he thought we were too evangelical in our preaching. In his opinion we dwelt too much on Christ too litile on the nature of God. He thought there could be no logical foundation in the minds of the Chinese to lead them to appreciate the knowledge of Christ, until they had first a clear perception of the idea of a personal God to whom they are accouutable. Latterly, in addressing heathen audiences, 1 have frequently begun with the idea of the immortality of the soul, and tried to lead them on to personal conceptions of God and of all spiritual beings. Rev. R. Lecuier, B. M. 8., Honexone, said :— It is difficult to arrest the thoughtful attention of a heathen congregation to the Gospel. The irrelevant remarks sometimes made by the Chinese to a foreign Missionary at the close of his discourse show how little they often actually grasp his meaning. Yet at times striking instances occur of the Gospel proving itself to be the power of God to salvation. I may mention the case of a Confucianist who has been converted through the agency of T‘ai Ping Wong, the Leader of the T‘ai Ping rebellion. The man had resolved on becoming a Buddhist priest with the hope of finding an inward peace, which he did not then enjoy. At this time he met with T‘ai Ping Wong who told him that the step from Confucianism to Buddhism was a step from bad to worse and counselled him to seek rest in Christ. He acted on the advice and is now a consistent Christian and a valuable assistant in the Church. How many such longing souls may there be in China! Let us cast out the net of the Gospel, that we may bring them in. Rey. D. N. Lyon, A. P. M., Hanecnow, said :— This seems to me to be the crowning topic of the programme. With- out intending to disparage other departments of labor, I think, that of a hundred ordained missionaries, ninety-eight should devote their whole strength to the direct preaching of the Gospel to the heathen. Of the remaining two, one might be a philologist, and the other a school teacher. Our commission is, to ‘go into all the world and preah the Gospel to every creature.” Weare exhorted to “preach the word, be instant in season, out of season.” 86 DISCUSSION. May 12th. We have the example of the apostles. When the temporal affairs of the church began to infringe upon their time and strength they said, ‘look ye out other men whom we may appoint over this business. But we will give ourselves continually to prayer and to the ministry of the word.” So much as to the paramount importance of preaching. As to the manner, doubtless every man has a manner of his own, and any attempt to imitate others, will usually fail. Every one has some gift, it may be peculiarly his own, which the Holy Spirit may use in bringing the truth to bear upon the heathen. There are two points, not noticed by other speakers, which seem quite essential. (1). The preacher must keep his temper. This seems a very commonplace remark, but my ex- perience has been, that it is no easy matter. The moment a man loses his temper, he loses the respect of his hearers. (2). The preacher ought to be candid. There is danger of being over careful lest we offend the feelings of the Chinese. Direct questions, had, as a general thing, better be answered directly. For instance a person asks “are the idols we worship true or false.” Shall we evade the question, by a round-about line of discourse on the folly of idolatry? No! Let us be candid and say “your idols are all false every one of them.” Or, if a man puts the question, “ which is the greater, Confucius or Christ?”’ Shall we begin by explaining the excellencies of Confucius and his teaching, and tell them how Jesus makes up what Confucius lacks? No! never! Jesus is the great king of kings, and Lord of Lords. As to the matter of preaching, I have thought that, perhaps, we have an order indicated, and some topics suggested in the 16th. chapter of John the 8th, 9th, and 10th verses. There are the three great topics of which the world is ignorant, and of which the Holy Spirit is to convince men, viz., sin, righteousness, and judgment to come. The Chinese have no proper idea of sin. They regard it as something to be avoided for its inconveni- ence, or because it is unprofitable; we must, therefore, teach them that sin is sin, because there is a Great and Good Being above, to whom all men owe obedience, and who is pleased or displeased, according as we obey or disregard Him. Then they must be taught, that men cannot be saved by any righteou:ness of their own. Jesus has lived, amd died, and lives again, working out a complete righteousness, on which alone men can depend for salvation. And last of all, we have the great truth of a final judgment, which we may hold over thcir heads, until they tremble as did Felix under the words of Paul. One more remark. We should accompany every discourse with some very simple instruction on the subject of prayer. Men cannot.go to heaven without praying. I feel thankful for the suggestions we have received from Dr. Blodget on this subject. I always make it a point, before dismissing a heathen audience, to urge upon them the importance of going immediately home, kneeling down, and, asking Jesus to forgive their sins, renew their hearts, and save their souls from hell. Rey. D. Z. Surrrizup, A. B. C.F. M., T‘una-cuow, said :— I wish to emphasize certain important points already brought before us. ; First :—We should aim at a high standard in our attainment of the spoken language. It is to be feared that many missionaries set their standard too low, and so, with imperfect mastery of the language, speak without point and force. May 12th. DISCUSSION. 87 Second :—We should become thoroughly acquainted with the customs of the people, with their modes of thought, and with their literature, that we may adapt our preaching to their understanding, and illustrate the truth by allusions to familiar things. Third :—We ought to make our preparation for preaching specific. It is not sufficient that we have a general training in the knowledge of the truths of the Bible. We must make a special preparation, or else our preaching will lack in living power. Truth must go forth fresh and warm from our own hearts, if we would have it melt and mould the hearts of others. Fourth:—We need above all the endowment of power from on high. The secret of success with Finney and with Moody was that they were filled with the Holy Ghost. Through the teaching of the Spirit in our heart we shall know how to preach a specific Gospel, rightly dividing the truth to the different needs of our hearers. We shall then be like a wise physician, who discriminates, and gives a specific medicine for each special disease. We shall then yearn after souls and seek in every way to win men to Christ. Our strength will fail us in grappling with the powers of darkness around us save as we are clothed with power from on high. Rey. C. Goopricu, A. B. C. F.M., T‘unacHow, said :— I wish to speak a few words upon a single point, that of special pre- paration before preaching. And I do so because I feel there is great need of emphasizing this subject. I am not unaware that Iam not myself a model of what I desire to urge, though I am striving, with more or less of faithfulness, toward such a model. When we go to preach in our chapels, we want at least one great thought bullet, runmed down with argument and illustration, and, behind all, the power of feeling, the power of the Holy Ghost, to carry the thought straight into the hearts of men. And this is impossible without special preparation, preparation in the study, and preparation in the closet. As to the former, we cannot become effective preachers to the heathen, if we constantly trust to preparation made in the past, or to inspiration coming at the moment. Besides the general study of the Bible, and other general preparation, new, careful, and, to a degree thorough preparation must be made, to get such possession of some truth that it begins to tuke possession of us, and then we are prepared to go and preach. Before I came to China, I heard a Missionary say,—‘‘I began to preach to the heathen with one Sermon, and that sermon I have preach- ed ever since.” I thought he meant that he began with telling the story of the cross, and, that, day by day, he told the same story to the end. And so the idea impressed me as beautiful. But since I came to China, and have become acquainted with the preaching of Missionaries, I have wondered whether the good man’s statement were not too nearly and exactly true. There is great danger of getting into ruts of preaching the Glorious Gospel, causing it to lose, in part, its power. If our preach- ing is really the same: if to-day, and to-morrow, and next day we tell the same story in nearly the same words, it can neither take possession of ourselves nor of our hearers. 88 DISCUSSION. May 12th. But I am met with the thought,—we have not time for such pre- paration. The days are short, our bodies are not iron, and our time is filled with a multiplicity of duties, crowding upon us, and precluding the possibility of preparation. This is a very real difficulty, and I wish, in connection with it, to make a very practical suggestion. Do not make careful preparation each day in the week. It is probably too much to attempt. I have often made arule with myself to make new and special preparation two days (week days) in the week. Upon those days I com- mence, and the native helper follows me. Another two days the order is reversed, the native helper commencing, and myself following with a short address, suggested generally by thought in his own address. By some such method, we may grow as preachers, telling the same story, the “Old Old Story,” but in ever new and varying forms, and with it reach- ing men’s hearts. If our subject were upon preaching to the church, I should lilce to speak a few words upon that: to suggest, lst. that we choose a subject, and think through the heart of it, and, 2nd. that wz work throujh the Chi- nese of it, sothat we may not need to make circuits of thought where single sentences might be found to express our thought exactly. Strike through the heart of your subject in thinking. Strike through the heart of your thought in speaking. Rev. J. Epxins, D.D., L. M. 8. Pzxina, said :— The time has now cone, when we may expsct the greatest possible success to attend the preaching of the Gospel in China. For the help of younger men, I will suggest one or two practical rules :—Besides previous prayer, and careful preparation, I would say;— ‘Have always some Chinese work (it might belong to any of the three religions) on hand, and in course of reading, from which to cull suitable forms of expression, and apt illustrations. Even heathen books might ihus be turned against the systems they were intended to uphold. Carefully study the customs of the country. Cultivate too the poetic faculty, and seize on passing circumstances for variety and vividness of illustration. I may here cite'the case of a native preacher in Peking, who one even- ing after preaching and talking three or four hours, kept the attention of his congregation still longer by the aptness of an illustration drawn from his former life among the coal rvines near Peking. In the case of the Foreign Missionary however, a still wider field of illustration was opened up in Western literature, customs and civilization. Much attention should also be paid to the instruction of native preachers. Faithfully point out their errors, and urge them never to preach without an intel- lectual effort and an outflow of spiritual feeling, for thas the Foreign Missionary having under his direction a band of helpers might multiply himself twenty times. Rey. A. Foster, L. M. S., Smanewat, said :— As Christian missionaries, it is well for us always to bear in mind that the greatest enemies we have to contend with in China are not Confucianism, Buddhism, or Tauism, but the Devil and unrighteousness. We live in almost complete seclusion from Chinese social life, and it ig difficult for us to realize how utterly polluted and impure heathen May 12th. DISUUSSLON. Bo society is. Yet only in as far as we do realize this, will our teashing be to the point. A great deal of preaching and a great many: tracts deal with heathenism, rather as a system inculeating a false philosophy, than as a system leading to an unholy life. Tho Chinese ought to understand that we are first and foremost the enemies of unrighteousness, and that in this we are one with all right thinkiny people of every creed. Three great subjects should form the backbone of our teaching. (1) The exist- ence of a living and righteous God. (ii) The future judg nent of the world by God, according to what men have done—not simply according to what they have believed. (iii) Faith in the Lord Jesus Christ as the one only means to living the life of which God approves. We have a practical evil and not merely a theoretical one to contend with. The majority of mankind are in their daily manner of life and in their enjoyments, find- ing their affinities with the beasts that perish. It is our part to raise their eyes to heaven, to show them that they are made in order that they might “glorify God and enjoy Him for ever,’ and that they can only attain to this end through the mediation of Jesus Christ. Idolatry must be attacked not as a silly superstition, but as a gross sin. You may per- haps laugh a man out of a superstitious practice, but you cannot laugh him into a right attitude of heart towards God. Until however, we have led a man to this point, the harmonizing of his will and of his inner life with the will and the purposes of God, we have not really done much for him. Idolatry is a representative sin. It is the grossest and most debased form of creature worship, the sin which exalts the creature above the Creator. The gods whom the heathen worship are beings who for the most part have no moral sympathies and no moral antipathics. We have to preach God as a Holy Being whose great demand upon men is that they should be holy, oven as He is holy, and we have to declare the good tidings that in Jesus Christ provision has been made for our becoming what God would have us be. Ruy. M. T. Yates, DD., A. 8S. B. M., Suaneuat, said :— We have heard much to-day about preaching, both as to its matter and manner. ‘Too much importance cannot be placed upon preaching, as a means of converting the heathen. And first of all, a Missionary, to be a successful preacher must be well : p in the use of the spoken language of the locality where he resides, in order that he may be able to speak with fluency, and be ready to controvert any point that may arise, with- out premeditation. Again; it is necessary that he become thoroughly well acquainted with the religious systems, which he aims to overturn. We have had essays and discussions on Confucianism, Tauism, and Buddhism, but none yet on ancestral worship. This should be well understood, in order that we may know the Chinese method of thought, and the secret motives by which they are actuated. The physician should know not only the disease but the constitution of his patient. Now ancestral worship is, so to speak, the constitution or soul, of all the other religious system. Again, in preaching to a Chinese church, or to a stated congrega- tion of heathen, thorowjh preparation in our sermons, is of the highest importance if we expect them to be effective. In my judgment, we should strive, in each sermon, to make one distinct impression upon our hearers. To do this it will require preparation, in order to make all the divisions of a sermon converge to one point, so as to enforce an impor- 90 DISCUSSION. May 12th. tant truth upon the minds of our audiences. In this way, we may hope that they will gio away with a distinct impression of ove truth upon their minds. And when we preach to a church, or a stated congregation, we might arrange to present, from time to time a system of cardinal truths, that we wish them to remember. Without this preparation we shall probab- ly leave no definite impression upon the minds of our hearers. But, well directed efforts, put forth with reference to the real condition of our hearers—being entirely destitute of religious knowledge, may be relied upon to convince the Chinese that Christianity is different from their own religious systems. —_—_—_——_—— MorNING SESSION. ; ESSAY. Medical Missions. BY J. G. Kerr, M.D. A. P. M., Canroy, (now of San Francisco.) In order to appreciate the importance of Medical missions it is necessary to have some knowledge of the condition of semi-civilized nations as to their medical practice and the agents they employ in the cure of disease. It can thus be made to appear that there has been the most im- perative demand for what has been done, and that there is urgent neces- sity for the extension of medical missions, pari passw with the more direct glepartments of evangelistic work. Our Lord showed compassion to the sick and suffering, and He “gave his disciples power to heal all manner of sickness and all manner of disease.’ Matt. X. 1. Although physicians now are not endued with supernatural power, they possess means of re- lieving suffering of which heathen nations are destitute, and it is as much May 14th. ESSAY. 116 a Christian duty to relieve bodily suffering as to minister to spiritual necessities. The latter may be the more importaut duty of the two, but the obligation to discharge both is equally binding. The command to love our neighbor as ourselves, requires care for the body as well as the soul. Medical Missionary work has generally been regarded as important and obligatory in so far as it was auxiliary to the spread of the Gospel, but this is a limited view, not only of the obligation but of the benefi- cent results. It is unnecessary to present an elaborate array of facts to show that a large part of our race is in a most deplorable condition as to all those means and institutions which modern science and philanthropy have devised for the prevention and cure of disease. A short review of the state of medical knowledge and practice among Hastern nations will exhibit in a slight degree the miseries to which they are subject, because of the waut of that Knowledge and skill which confer so many blessings on us. The following items will be sufficient for our purpose. I.—The physicians of all semi-civilized nations are entirely ignorant of anatomy and physiology. Not only so, but they have substituted for a trae knowledge, the most absurd theories, which have been developed in a wonderful minuteness of description. Their anatomical plates present an arrangement of organs which does not exist, and for natural laws, they have substituted arbitrary and imaginary theories, by which they explain all the occult processes of nature and all vital action, whether healthy or morbid. These false notions of structure and function have been received for ages, and during the succession of a hundred generations there has been no mind capable of rising above the traditions of the past, and of instituting such investigations as would lead to the discovery of the truth. II.—The nature of disease is unknown. Its invasion is attributed to causes which have no existenze and its progress and effects are explained by theories the most absurd and unfounded. The influence of the planets; of the five elements, fire, air, earth, wood and water; and the disturbance of the equilibrium between the }§ Yam and the f Yeung—the two uni- versally prevalent male and female powers of nature—may be mentioned as causes to which diseases are referred and which control their progress. III.—The properties of medicines are, to a great extent, unknown. Wonderful virtues are attributed to inert substances, such as dragons’ teeth, fossil bones of tigers, pearls, stalactites, deer’s horns, ginseng, &c; and many offensive substances, as well as all articles of food and drink are credited with great medicinal efficacy. The real virtues of active me- dicines are not understood, and in so far as the properties of the more common and simple medicines are known, their administration cannot be guided by any rational principle. The special relation of any given medicine to one of the five elements above enumerated, and to the organ supposed to be diseased, determines the selection. ; This single example is sufficient to show how false and absurd are their systems of treatment. IV.—The practice of surgery among barbarous and semi-civilized peoples is of the most primitive and rude kind. It is strange that such is the case in so old a country as China, where the people are skilled in the mechanic arts, and where they have traditions of extraordinary opera- tions performed by ancient mythical surgeons. The highest praise they can bestow on a foreign surgeon who has given them relief with the knife, is to call him a living Wa-toh. It is true, however, that previous to the advent of surgeons from the west, there was no one in all the 116 ESSAY. May 14th. Empire, who would venture to puncture an abscess, or to remove the simplest tumor. Althongh some dentists do use a rnde pair of forceps, or a hook for the extraction of teeth, it must be done secretly, for the loss of business would be the penalty of confessing that it was not all accom- plished by medicine. All the numerous diseases and accidents which are capable of being remedied by the surgeon’s art, are either maltreated, or allowed to run their course, in either case a long train of evils being the result. A moment's thought will bring to your minds a catalogue of painful and distressing diseases, which run havoc over a large part of the globe. V.—Midwifery is a department of medicine in which science and skill have devised most successful means of relieving suffering and pvo- longing life. In the countries of which we are speaking not only are absurd theories prevalent, but barbarous practices are employed where the urgency of the case demands that something be done, even when the attendants do not know what to do. In sucha vast popalation, hundreds of cases occur every year, in which both » other and child are sacrificed for the want of that knowledge and skill which have been a heaven-sent boon to woman in Christian lands in the hour of her sore trial. If the statistics of 100 years, in a country so populous as China, could be pre- sented to us to-day, what a fearful amount of suffering and loss of life would be revealed. The scenes I have witnessed in the lying-in chambers of both rich and poor in Canton, would afford an apology, if any were needed, for the auxious desire I feel that the beneficent principles of our profession may be universally disseminated. ViI—Superstitious notions and practices control and pervert medi- cine in all unenlightened countries. The idols, astrologers and fortune- tellers are consulted in almost all cases of sickness. Disease is consider- ed to be the visitation of evil spirits, or is attributed to the anger of the gods. To expel the one and pacify the other, charms and amulets are in general use, and superstitious and idolatrous practices are employed. The deafening noise of gongs and fire crackers, are of nevessity injuri- ous to a person whose nervous system is made sensitive by fever or who is weakened by disease. Charms, written in hieroglyphics by stupid priests, some of which are to be pasted about the sick room, the ash of others to be drunk in medicinal decoctions, are specimens of the means relied on by all classes for the remedy of disease. The diffusion of sound knowledge will not only dissipate all such foolish and injurious customs, but will elevate the minds of the people to a perception of the natural causes which are in operation around and within them and which are con- trolled by the Supreme Being. VII.—The ignorance of infantile hygiene and of infantile diseases, is one of the most fruitful sources of suffering and death in barbarous and semi-civilized countries. We know how great the mortality among children is under the most favorable circumstances, but where parents and doctors are both ignorant and are the dupes of superstitions, we can imagine what an increase there would be of disease and death. Add to this the low sense of moral obligation, and the blunting of the natural affections, which is the result of heathenish and superstitious beliefs and customs, and we have a state of things most unfavorable to the protec- tion of human life at the period when it is most fragile, and most depend- ent on the care of others. VIII.—Laws of hygiene are entirely disregarded. There are no laws conservative of public health, and no attention by the authorities to sani- tary arrangements. There is no isolation of contagious diseasca. no May 14th. ESSAY. 117 drainage, or removal of offensive or deleterious substances, except as they become yaluable to the agriculturist. No attention is paid to cases of death, nor is there any investigation into the auses of death unless there be evident proof of murder; and surgeons are not employed in the army or navy. IX.—In unenlightened and unchristianized countries, there are no benevolent institutions for the care of the sick and afflicted.* It isa remarkable and siguificant fact, that in no land on the face of the earth, where the Christian religion does not prevail, are there any hospitals or asylums for the poor who are diseased in body or mind. In China there ave thousands who pevish annually in the streets of her great cities from disease, starvation and cold; and there is reason to believe that the insane are often made away with, when they become troublesome. Let any one add up the statistics of the census of any Protestant country and note the aggregate of persons relieved in the almshouses, hospitals and asylums, public and private, and then reflect how many human beings in a heathen country, many-fold more populous, have need of the same provident care, and he may form some idea of the ne:essity there is for the benevolent work and influences of Christianity in many lands. The multiplication of our benevolent institutions is the glory of onr religion, and herein is exhibited its superiority over all the pagan religions which have existed in any age or country. This short review of the physical sufferings and disabilities of unen- lightened nations from their ignorance of the nature of disease and of rational modes of treatment, and from the entire absence of those charit- able institutions which are the out-growth of Christianized scientific medicine, show that the healing art must be the handmaid of religion in the great work of evangelizing the heathen. It was a divinely instituted adj mct when our Savior was on earth ; it is a powerful aid in introducing Christianity, and on the development of principles of charity to the poor and suffering, will depend the health- ful action and permanency of Christian life in lands where it is newly established. It becomes therefore not merely a matter of policy, but an obligation which may not be evaded to establish and maintain institutions for healing in connection with more direct missionary work. SUPPORT OF MISSION HOSPITALS. To those who are aware of the widespread and beneficent influence of a well-conducted medi al agency, it mvy xeem strange that this depart- ment has not been more extensively prosecuted. Perhap; the chief ex- planation of this is the expense connected with the maintenance of the work. It becomes, therefore, 2 matter of importance to consider the ways and means by which the solution of this difficulty may be accomplished. It should be understood by our Boards that Mission hospitals are con- ducted on a far more economical scale than ho-pitals at home, and that they are not more expensive than some other departments of +.ission work ; and considering the amount of good they do, they are worth all they cost, independently of any aid they may be in the evangelization of the heathen. The question of the expense should not be an obstacle to their establishment in suitable pla-es. Some societies have sent out well-qnalified and capable medical men, and then failed to give them the means necessary to make their * This statement should be modified, as to its bearing on some of the cities of China. Eds.. 118 ESSAY. May 14th. work effective and satisfactory. This is a short-sighted policy, and if our Boards and Churches could be made to realize, as I have attempted to portray, the vast amount of human suffering which exists because of the want of that knowledge which promotes the temporal well-being of man, I think they would be more liberal in sending out and supporting medica] missionaries. In some places, notably in the open ports of China where there are communities of foreign merchants, mission hospitals have been supported, in whole or in part by their liberality, and the aid thus given by intel- ligent men on the ground, who were witnesses of the benevolent work done by these hospitals, has done much to place them in the position of usefulness and of public confidence which they now maintain. But the local support of resident merchants must be confined to a limited number of places, and there are numerous cities in China having no foreign population where ‘hospitals and di-pensaries shonld be esta- blished. In these places, the funds must ome chiefly from the societies at home. Where two or more societies are represeuted in one city, it would be well for them to unite in the support of the medical work, because the influence on the people, 11 removing prejudice and gaining their good-will, js ag much in favor of one mission as another. It is very desirable to obtain a part of the amount needed from those who are the recipients of the benefits thus brought to them. They would appreciate more what they pay for, and a small fee from all except the poorest would amount in the aggregate to a considerable sum. Special fees might be charged for the cure of deformities, such as harelip, ov for the restoration of sight, which is especially valuable to the patient, or for the cure of diseases brought on by wicked practices, or for the cure of opium smoking, which results in an immediate saving of several dollars per month. Charges might be made for the use of separate wards by the better class of patients, and many are willing to pay if they can avoid being put in the common ward with all kinds of patients. Contributions should be solicited from wealthy native merchants and from officials. Now and then persons of these classes will have occasion to avail themselves of the skill of the foreign physician, and. they can be made acquainted with the objects of the hospital and the mode of its working, and they can often be induced to contribute to its support, Dr. Berry of Japan has been much favored in this respect, and he has found the natives ready to give all the support required. Where this can be done without yielding the control of the institution to heathen managers, it is most satisfactory. In China, however, no such liberality has been displayed, and in general the contributions from Chinese have been ob- tained by persevering effort, and they have come mostly from persons whose business connection was with Europeans. As an aid to missionary societies, the expenses of medical work at mission stations might be defrayed by hospitals at home. Some of these hospitals are well endowed and have incomes of from £30,000 to $50,000, and as the expenses of inissiouary hospitals average, perhaps not more than $1000, a year, one or more of the latter might be adopted as branches of one of the former without any very heavy draft on its fonds. There are hospitals in Harope and America founded on Christian princi- ples, and some of these have a denominational basis; so that it would be appropriate for them to extend their plans so as to establish branches at mission stations of their own denomination, furnishing them with me- dical supplies, and funds to meet local expenses. It would also be appro- priate for these hospitals to aid in the education and training of young May I4th. ESSAY. lig men for medical work in the foreign field, and they could thus send out their own pupils to take charge of the work. In this way the physi- cians, trustees and patrons of the parent institution would become deeply interested in a work carried on by themselves in a foreign land, in con- nection with and auxiliary to the great work of evangelizing and civiliz- ing the race. The report of the foreign work would form a part of the report of the home institution and the increased interest of the patrons of the hospital, thus extended, would more than counterbalance the addi- tional expenditure required for the foreign work. SSS ee SSS ESSAY, Medical Missions. BY Wx. Gautp, M. D., Swarow. It is not my purpose in this paper to enter into the claims of Medical Missions to be used by the Christian church as an auxiliary to her evan- gelistic efforts among the heathen. That this agency is more and more commending itself, is evident from the ever increasing use made of it. In all parts of the heathen world, the medical missionary is to be found working side-by-side with the brethren who ‘‘minister in the word and doctrine;”? thus between them carrying out in fullest measure the com- mand of our Lord and Master, Who said, ‘Heal the sick, and say unto them, the Kingdom of God is come nigh unto you.” What I have to say refers more to the pructienl working of medical Biissions in China, and may be arranged as follows :— I.—-The suitabletess of China as a field for the medical missionary. II.—The work and aim of the medical missionary. III.—The means bet calculated to secure his success. I—tThe suitableness of the field. Several circumstances combine to make China a specially suitable field for the exercise of the healing art in aid of the Gospel. The Chinese treatment of disease is far behind that of western nations. It proceeds on false principles, the result of almost entire ignorance of anatomy and physiology. Though the Chinese phar- macopceia contains many valuable remedies, and not a few of the native practitioners have a certain empirical skillin the use of them, yet in a country where doctors are self-constituted on the slenderest qualifications, the mischief done must be great. Any man destitute of other means to secure a livelihood, but with learning enough to read a medical book and to copy its prescriptions, is free to practice. Toa vast extent the people are in the hands of quacks, whose main desire is to secure the fee of their patients let the result be what it may. In a Chinese pictorial primer recevtly issued. the position of the native dsctor is well indicated by placing him between the heathen priest and the fortune teller. The superiority of the thoroughly qualified medical missionary to this branch of his art may not at once be manifest to the Chinese; especially as the cases he is likely to meet with at the outset, are those which have been given up by the native faculty, either as incurable or because the patient has no more money to spend. Even here, however, he will in time gain the confidence of the people as one who honestly desires their welfare, and who can command means more effective for the cure of their maladies than they themselves possess. 120 ESSAY. May 14th. In the domain of Surgery, however, the medical missionary has the field almost entirely to hiuself, and here the direct and often immediate results are so striking to the Chinese, that there is no question as to supremacy. ‘That little their own surgeons attempt, I can honestly say from personal observation, they had mnch better have let alone for the most pirt. In eye diseases again, whi-h are so prevalent in China, the native doctors are helpless, and the people turn readily and anxiously to the foreigner for the preservation or restoration of a sense so important to them as that of sight. The difficulty, indeed, in our surgical pra:tice among the Chiuese, is not so much to get them to believe we can help them, as to make them understand that there is a linit to our power. The density of the population in China, makes the medical missionary practive tell to advantage, while the supply of cases needing his help is always at hand. No difficulties of custe prevent full access to all classes of the people. In the well known hostility of the Chinese to foreigners and to the Gospel they preach, there is ample need and scope for the acknowledged influence of the medical mission in allaving hostility, renoving prej idice, and conciliating the people, so as to incline them to a favourable hearing of the truths of Christianity. II.—The work and aim of the Medical Missionary. A clear understanding on this point is of the utmost importance. It is not simply the advance of sc/ence. That in its own place is important, and if, without interfering with the higher work for which he is sent, the medival missionary can contribute to the furthering of the science and art of medicine in China, he does a good and much needed work, the value of which we would not for a mo nent seek to underrate. But this is by no means his distinetive work. Nor is it merely piilan‘hropie. To be the means, in God's hands, of restoring the health or alleviating the sufferings of thousand: of our fellow creatures, in rhany cases giving the blind their sight, and enabling the lame to walk, this is a blessed work, and not unworthy to be the life service of any man. The establish- ing, moreover, of mission hospitals and dispensaries is stimulating the Chinese to similar philanthropic efforts, and it is difficult to say how great and widespread may ultimately be the benefit to the sick and suffering of the nation in this way. But it is not even for philanthropic ends merely, that Christian churches and missionary societies send out their medical agents; their object is essentially a Clrristian one. It is to make the medical work an auxiliary to the spread of the gospel. In proportion as it becomes a direct help in this, just in that proportion is it suc. essful as a mission agency. The medical practice in connection with a mission is eminently cal-ulated to smooth the way for the truth, and experience in many fields proves that it has done so. But there is still a farther and greater good to be attained, and in the attaining of it, all the other advantages will accrne as a matter of course. I mean the conversion of the patients to Christianity, or in cther words the saving of their souls. We need to realise the importance of this, as the highest good that can be conferred on our patients. Nothing short of this should, I conceive, be the aim of the medical missionary.* Dr. Maxwell, whose exvellent service in the commencement of the Formosan missions well entitles hin to be heard on the subject, says, “The aim of the medical missionary should be to bring all his strength to bear on those aspects of his work which have the * Only by keep'ng it in view will he do justice to his noble calling, and truly follow the example of the great Physician of body and soul. , i - a Me. ae Cet. U wht Af b£ rhs, oe, Oy at et May 14th. ESSAY. Th closest relation to the inbringing of souls and the leavening of a region with the Gospel. The philanthropic and scientific aspects lave, it appears to me, proved somewhat of a snare to not a few of our brethren, and ex- cept as they are associated with the proper missionury work, might well be kept within pretty rigid limits. There are philanthropic and scientific men who are not missionaries, and the latter might reasonably decline to do the work of the former, except as it was necessarily involved in his own.” IU].—The means best calculated to secure success. 1. Proper attention to the bodily ailments of the patients.—In directing our efforts to the spiritual welfare of the patients, are we, it may be asked, to neglect their bodily diseases, for the treatment of which they have come to us,—or to pass these slightly over? By no means. Rather is it all the more necessary that we should do our best honestly to treat their cases, and cure them if possible. Sham work here would simply bring contempt on the whole, and defeat the object we have in view. It will not do to pass the patients rapidly along with a mouthful of medi- cine, or with some external application, on their visits to the dispensary, making no provision for their cure in the intervals. It is difficult to conceive what benefit could come from such a course, seeing that the diseases are usually of a kind requiring continuous treatment for their alleviation or cure. A practice which we have found to work well has been to poivide the patients with medicines twice a week, enough being given on the one dispensing day to last till the next. To every patient is given a paper on which his prescription is written, and this he is expected to produce at each visit. Thus the effect of remedies on his disease may be watched, and the treatment be continued or varied so as, if possible, to obtain a successful result.—When changes of medicine are necessary among the hospital patients, they can be made, of course, at any time.—If any patient fail to give the treatment a fair trial, the fault is his own, the medical missionary has honestly done what he could. 2. A fived locution versus itineruncy, aul an hospital versus dispensary. Should the medical missionary be permanently located at one place, or, should he itinerate through the country, seeing patients and dispensing medicines as he goes? While the latter system has its advantages, it will be found I think on the whole decidedly better to adopt the other as the rule. The itinerating plan is in some respects attractive. It brings the missionary into contact with larger numbers of the people, and exerts apparently a more widespread influence. It is also more stimulating to the worker than the daily routine of the hospital or dispensary. The real good done, however, in this way, I bclieve to be much less than what may be obtained by quiet, steady working at one station. In a medical point of view, the benefits bestowed on patients by a passing visit must in too many cases be very slight,—-prolonged treatment being necessary, or an operation required which at the time cannot be performed. Such patients must be dissatisfied with finding themselves little or no better of their application to the foreign doctor, and are likely to suppose that the failure arises, not from the impossibility of doing more under the circum- stances, but from his inability.—In the hospital, on the other hand, with all necessary appliances at command, the patients may be properly cared for, and real permanent good effected in the case of most. The gennine nature of the work thus done, eventually creates more widespread satis- faction than can be secured by the other method. Again, looking at the matter from its missionary aspect, though in itinerating, more of the peo- ple may hear the Gospel, yet the effect is superficial and ephemeral; 122 ESSAY. May 14th. whereas the patients in the hospital have the opportunity, day after day, of hearing the Christian doctrine in its varied details. They are thus more likely to be influenced by it themselves, and better fitted to carry home a correct report of the nature of Christianity. Jn the influ- ence exerted for the truth by many such patients, over a wide region of country, we have, it may be, a far more valuable result, and the seed of much more abundant fruit, than the present conversion and baptism of a few. The extent of country thus influenced by an hospital or dispensary located in one place, may be judged from the fact that, in one year, we had patients from five hundred different towns and villages, ranging over more than a hundred miles of seacoast, and fifty to eighty miles inland. A dispensary practice as compared with an hospital one, is open to somewhat similar objections to those brought forward against itinerating. In the treatment of their diseases the outpatients are at a disadvantage, while it is, I believe, the common experience in China that converts are rarely found among them. In our medical missions in Amoy, Swatow, and Formosa, those led to embrace the truth have been almost entirely from among the inpatients. Hospital work, then, I hold to be the most satisfactory of any, as regards the benefit done both to the bodies and souls of our patients, and as regards the favourable effect produced on the general population of the districts reached by its influence. With this may, however, be combined an occasional tour in the country, when the mission stations, if there be such, may be made the basis from which some good work may be done. Slight cases can be attended to on the spot, and the more severe ones advised to go to the hospital for treatment. We have been in the habit of doing so, choosing the season at which the hospital attendance is at its lowest, and when it can be best left in charge of the native assitants. The itinerating thus serves to make the hospital better known, and to increase the attendance there; while the change is refreshing to the spirit, and invigorating to the body of the Medical missionary himself. 3. The use of nutive assistants—It is perhaps scarcely necessary to remark that the medical missionary should direct the treatment of all new patients himself, rather than leave it to his native assistants. While the assistance of natives is essential, they should in general be as hands to the missionary, he himself being the head. However well fitted they may be, by experience in practice and by systematic teaching, to do the general work of dispensing, performing operations, dressing wounds, &c., they need to be closely superintended, as they are apt to become remiss, and do their work in a perfunctory way. As yet the Chinaman, even though a Christian, does not show the same practical interest in his fellow countrymen as the Christian foreigner. He requires the example and precept of the latter to stimulate him to a proper consideration for the well being of the patients. Without this, in addition to the injury done to them, the work is likely to be brought into general- disrepute. On this ac.ount, as well as to husband the medical missionary’s strength, the hospital or dispensary should be near enough his dwelling to be of easy access to him at any time. All assisting in the work should be Christians, members of the Church,—so that as far as possible they may be in full sympathy with its spiritual objects, and may, by a kindly bearing to the patients, and attention to their wants, as well as in more direct ways, commend the Gospel to their hearts.—Not a little of the success of the work depends on this. 4. The communication of the Gospel to the patients—How and by whom ? Assuming then that there is an hospital with dispensary at the Hk ede eek M. t Jie mo Sf... aide ( / May 14th. ESSAY. 123 central station of the mission, we come to the consideration of how the truth may be most effectually brought to bear on the patients. It is the invariable rule, so far as I know, to have daily worship with them, at which the exposition of Christian doctrine has a prominent pla:e. As to attendunce at these meetings, some leave it to the patients’ free will, others make it the order of the institution. Practically, [ think there need be no difficulty in the matter, when it is clearly understood by the patients that they are expected to attend if able, and usually the great majority are so, I have rarely found them unwilling. Who is to conduct the meet- ings? It is a great mistake to leave them almost wholly in the hands of native helpers. The missionary should take a leading part in them. As, however, the chief strength of the medical missionary is required for his own special work of healing, the help of his ordained colleagues becomes necessary. They on their part, are presumably best fitted for imparting Christian instruction; and if they recognise in the meetings with the patients, a most valuable opportunity for evangelistic effort, and for spreading the truth in places where they themselves may not be able to go, they will not be backward to lend a helping hand. Some may be disposed to think slightingly of hospi al patients, and consider them scarcely worth the effort required. I believe, however, that these patients are generally composed of the very classes from which the first converts of a mission are obtained. The labouring and agricultural population we find most susceptible to the influence of the Gospel, and these form the staple of hospital patients. The interests of the ordained and the medical missionaries ought to be identical, and the advantage of thorough sympathy and hearty co-operation between them, it would be difficult to overestimate. Without these, much spiritual fruit is not likely to be gathered in. For myself, I have been greatly favoured in having had colleagues from the first, who fully appreciated, and were ever ready to embrace the opportunities given among the patients for making known the truth. To them instrumentally, is due much of the spiritual results of the work here. It is of great importance, on the other hand, that the medical mis- sionary should himself take a share in the services, for his own sake as well as for the sake of the patients. In thus showing his interest in their spiritual well-being, he is taking the best means to sustain that interest, while the patients are likely to listen to his exhortations with all the more attention, that he is doing his best to relieve their bodily ailments. How much he should share in these stated meetings, must depend on circumstances, such as the measure of help his brethren can give, the amount of medical work required of him, and the state of his own health and strength. Here the question of numbers meets us. The patients may be so numerous as to make it physicially impossible that the medical mission- ary can give them proper attention, either as a doctor or as a missionary. The large attendance may look well on paper, but it is more of a loss than again. The medical work is apt to engross our whole mind and strength. I find it so here, where the numbers are comparatively few. Much more must it be the case when the patients are counted by tens of thousands annually. At the same time, the difficulty of controlling the attendance is very great. The more carefully the patients are treated, the more likely are they to come in increased numbers. Still it is well to be alive to, and as far as possible to guard against the danger of being prevented by the multitude of patients from doing justice to them, to ourselves, and to the highest interests of the work. 124 BSSAY. May 14th. In the early years of the mission in Swatow, the hospital meetings were almost entirely conducted by the missionaries, ordained and medical. As the general work of the mission increased, however, and the country stations multiplied, this became impracticable. Now, our plan is to take the daily morning meeting in turn. At this meeting the outpatients are present twice a week. The evening worship is conducted by one or other of the hospital assistants. On Sundays an additional service is held im the afternoon—Besides these stated meetings there are of course opportunities, ad libitum, for quiet conversation with the patients on religious truth, and much good may be done in this way. By indi- vidual dealing, an attention is secured, and an interest aroused, which in the crowded meeting we too often miss. While talking to one in the ward, others usually gather round to listen. The native Christians on the premises, assistants or others, should be encouraged to help in this kind of work. As a rule, patients are pleased with being taken notice of, rather than offended with such efforts to lead them to Christianity. 5. Gathering up the fruits—The Applicant’s meeting. In order to ascertain and gather up the fruits of the preaching of the Gospei, as well as to being the duty of a decision before any who may be interested in the truth and inclined to follow if, we have from time to time an en- quirers’ or applicants’ meeting. It may take the place of one of the ordinary meetings, say once a week, or even less frequently, and is conducted by one of the missionaries. Those who wish to become Christians and enter the church, and seldom are there none such, are examined as to their knowledge, &c., before the others or by themselves according to conveni- ence. Although most of these applicants return to their homes before it seems good to baptize them, yet we are satisfied the method here noted is beneficial in more ways than one. If we hope for a blessing from the Christian instruction given, we shall be anxious to find out the extent of it, and be led by the knowledge to more prayer or praise or both. In regard to the patients, it shows them in definite form the object aimed at in the daily meetings, while the decided attitude towards the truth taken by the applicant for baptism, helps to confirm his new and perhaps wavering faith. Of course some may come forward with no adequate idea of what they seek, and in ignorance of the requirements of the Gospel but these can be dealt with at discretion. As to the baptism of applicants, it is now practically the rule with us, that those whose homes are within reach of a mission station should not be baptized in the hospital. They are requested to apply, on their return home, at the station nearest them, and, if their case warrants it, be baptized there. We have thus a valuable guarantee of the sincerity of their desire to become Christians. When patients come from places far distant from any station of the mission, they may be baptized in the hospital. 6. No private practice among Luropeans—From what has been said, it must be evident that the medical missionary has enough in his mission work to task all his strength and energies, without the addition of pri- wate practice among the Europeans of the port at which he may be sta- tioned. Where there is a medical practitioner whose special business it is to attend to such practice, the participation of the other in it is un- necessary and hurtful. As the foreign practice increases, his interest in the mission work is likely to decrease, while he places himself in a false position before both Huropeans and Chinese, Christians and heathen. Nothing is more calculated to injure the medical missionary’s cause, than this turning aside from the work for which he avowedly left his native land to labour in the heathen field. It is pleasant to think, however, that mo Me f 4? ad. Me PS tes fr Sas “el May 14th. ESSAY. 125 the evil:is becoming of more rare occurrence.—Of course when no other medical man is-within reach, the medical missionary must attend to any who require his services, but this is a necessity to which my remarks do not apply. Iam not unaware of the difficulty sometimes experienced in keeping clear of outside medical practice, or of the pressiny tempta- tions to it which occasionally come in the way, but I believe that when the mind of the missionary is clear as to his duty, he may avoid it, with- out injury to others, with very great benefit to his mission, and with much peace and satisfaction to himself. There are many practical details in regard to the management of the medical work on which I refrain from entering. One of these to which I may refer is this, should the patients pay for their accommodation in the hospital and for the medicines given them? For myself, I have never seen my way clear to make any charge. Onr patients here, are chiefly country peasantry and small tradesmen or labourers, who come from greater or less distances to the hospital. They have to feed themselves while with us, and that, together with the expenses of travelling and of being cut off for the time from their means of livelihood, proves a sufficiently severe strain on their purse, as a rule. Those who can afford it are free to give a contribution to the hospital funds, and substantial tokens of gratitude for favours conferred are occasionally received from such. When the Master sent forth the twelve to preach and to heal, he told them, “Freely ye have received, freely give,’ and we need not be afraid of being taken advantage of in following this precept, while we seek by the healing of their diseases to commend the Gospel to the heathen. In the foregoing pages, I have sketched what I conceive to be the best means of making the medical mission a successful auxiliary to the spread of the Gospel in China, based on an experience of nearly fourteen years. Circumstances have often arisen to prevent us from carrying out all the details, but the more fully we have been able to do so, the better cause have we had to be satisfied with the result. While fully convinced that the medical mission is a most valuable agency for “preparing the way of the Lord” in a heathen land, it must not be forgotten that we are entirely dependent on God for the blessing, and that the medical missionary, as much as his ordained colleague, needs to exercise prayer and faith to. obtain it. On this point, I cannot do better than quote part of a paper written over ten years ago, urging union for prayer on behalf of medical missions :—‘‘The medical mission principle, which recommends itself at once to the minds and hearts of all, might lead us theoretically to expect that the poor suffering heathen, whom his native doctors, with all their complicated remedies and superstitious observances, have failed to heal, would no sooner find relief and cure for his bodily disease at the hand of the medical missionary, than he would hang with greateful reverence upon the lips of his benefactor, and gladly receive the message of salva- tion from him, even although he should turn a deaf ear to every other teacher. But is this a common experience? Alas, no! It may be said now, as in the time of our Lord himself, ‘‘Were there not ten cleansed, but where are the nine.” This very partial success in his evangelistic work teaches the true medical missionary, and all who take an interest in his proceedings, the oft-repeated and oft-forgotten lesson, that no outward means however appropriate, no human agency however able aud accept- able, no mere machinery of any kind, will suffice for turning a single soul from the service of sin and Satan, to that of righteousness and the living God. In fact, the more promising the means employed,—and what can surpass in that respect the healing of diseases when associated with the 126 DISCUSSION. May 14th. preaching of the Gospel, the more clearly will it be seen that the want of palpable results, the lack of souls converted to Christ, points to the absolute necessity for a power infinitely greater than that of man, even the effectual operation of the Spirit of God.” The truth of these words we all experience, but for our encouragement, God has given us ample assurance of His willingness to “give the Holy Spirit to them that ask Him.” With such help, our work, arduous though it may be, and trying at times to flesh and blood, can never bring the disappointment of failure, but must yield a rich recompense here, and a glorious reward hereafter. PrscussIon, Rey. R. H. Graves, M. D—A. 8. B. C., Canton, said :— There could be no doubt that medical missionary work has the authority of the Bible, for it rests upon the example and work of Jesus himself, and he proceeded to adduce quotations in support there of. Dr. Lockhart and others had objected to missionaries undertaking medical work, but he would rather agree with Dr. Kerr who encouraged mission- aries to learn all they could of medicine. He had found medical work especially useful in opening new stations and in overcoming the opposi- tion of the people. He had in this way obtained access to places in the interior which would otherwise have remained closed. Many cases could be treated in the dispensaries in the country, while the more serious ones were sent to the hospitalin Canton. Great caution was neede@ in under- taking any serious case in tours; he had known of very calumnious reports being circulated and obstacles to mission work raised through the unsuccessful treatment of unpromising cases. When a hospital has been established a wide field of usefulness is opened to ladies and Bible women; much of this work has been done in Canton. He held that medical work was an important adjunct to missionary work. We must heal the bodies as well as the souls of men if we would walk in the footsteps of the Master. Rev. 8. L. Batpwiy, A. M. E. M., Foocnow, said :— I have been requested to say a few words about the medical work at Foochow. Dr. Osgood, who has been there now seven years, although hampered by very imperfect accommodations, has done a good work, and is not without evidences of conversions in connexion with hospital work. In some cases native Christians in his hospital have conversed with other patients, read the Scriptures, and engaged in prayer, and have thus led some to the Saviour. Just before | left Foochow for this Conference, Dr. Osgood told me of # man who had been cured in the hospital, and who expressed a desire to have some one sent to preach the Gospel at his home in the interior. In many such ways, medical missions aid the great work. lam glad, also, to bear witness to the great usefulness of female physicians. Miss Trask entered our mission only two years ago, but by haying some one to interpret for her, she began work at once, and has treated a large number of cases very successfully. At the outset, she Bidiack Mee May 12th. DISCUSSION. 127 was asked to treat a case of dropsy that secened so utterly hopeless that I went to the friends of the patient, and told them that there was no hope of effecting a cure; that all we could hope to do was to give some relief to the sufferer, who might probably pass away in a few hours. They said they knew there was no hope of recovery, but would be grate- ful for any measure of relief that might be afforded. With this under- standing, Dr. Trask undertook the case, and treated it so successfully that the patient is still alive, and has come more than once to express her gratitude to the physician. One result of this is that, whereas we mis- sionaries passed through the street where this woman lives for years without attracting any other attention than that of the dogs that come out to bark at us, when Miss Trask has gone to that neighborhood, the people have risen up to show civility to her. She has now a hospital capable of receiving 40 patients, with all the necessary medicines and surgical appliances. At the opening of this Hospital, the Fantai honored us with his presence, and at the close of the exercises said that he understood perfectly the circumstances of his case, and would give the matter his seirous attention. This sounded very much like the language of an official despatch; but we have no reason to doubt that the Fantai is well disposed toward the Institution. Miss Trask has been called to attend the wives of mandarins, and to go along distance into the country to attend poor women, and has responded to all such calls as far as possible. The whole work has a most excellent influ- ence; and this branch of missionary science cannot be too strongly commended. Rey. W. Murrusap, L. M.S., Swanauwatr, said :— He had been intimately acquainted with the working of the Chi- nese Hospital in Shanghai for nearly thirty years. It was established by Dr. Lockhart, and had been continued without intermission, and is now superintended by Dr. Johnston. The institution is in excellent working order, and is well and widely known, as appears from the num- bers that come from day to day to avail of its benelits. It has been all along supported by the foreign community, aided in some degree by na- tive contributions. The religious element has been uniformly maintain- ed both hy the services of a native chaplain and by the oversight of the missionaries. In this way many are brought within the hearing of the Gospel alike in the wards and the waiting room. The direct results in- deed have not been numerous, but cases of interest and conversion have occured, and we attach high importance to the institution in a Christ- ian point of view. While valuing such a place asa field for medical work, the employment of suitable native Christians in the country, who can medicate in the native fashion has been found useful. It has been tried with considerable advantage in some quarters though there is danger of its being done in a discreditable form. It has been stated there was an entire absence of benevolent institutions in heathen countries. Certainly this cannot be said of China which for centuries has possessed places of this kind in almost every town and city. Though far inferior to what obtains in Christian lands, the Chinese certainly deserve credit for what they have done in this way, and the number, variety and effici- ency of them are in a high degree worthy of commendation. It is inter- esting to know that not a few well qualified native assistants are now to be found in connection with the different medical missions, and in a num- 128 DISCUSSION May 14th. ber of instances considerable aptitude is shown by them for the work. Indeed in this respect, as in regard to missionary operations in general, we have reason for thankfulness that so much assistance can be derived from the native element. Rey. L. H. Guticx, M.D., A. B. 8., Yoxonama, said :— It is my experience that it is not best to attempt to combine full ministerial duties with an active practice of medicine in the same man. There is great danger that in administering medicine gratuitously to our patients we pauperize ther1. In the Micronesian Islands, in my early missionary experience, I found the people who had received gratuitous medical help felt little gratitude until I called upon them to do what they could in meeting the cost of the medicines.—There is a gradually widening sphere for woman’s work in connection with medical missions, and there may be a great deal of medical work done by non-professional ladies in the way of nursing the sick and teaching how to nurse. The work of medical missions should always be subordinated to the preaching of the Gospel. Every thing should be secondary to this. Medical missions should be engaged in only as they are subservient to the great work of salvation of souls. Dr. Barcuzt, A. B. M. U., Nivnepo, said:— That the danger mentioned by Dr. Gulick of pampering those who receive gratuitous relief might be overcome. Let the patient pay a fee for admission to the hospital. It need not be large but sufficient to make them feel that they are paying something for the assistance needed. The missionary physician should be thoroughly educated in his own pro- fession, but no one will deny that even a man of ordinary education, will know a great deal more than the quacks of this land. In cases of dislocation and broken bones, the Chinese doctors do not know what to do. He recently met with a man who had borne a plaster for two years over a fracture that had been united without having been properly set. Maltreatment was frequently met with both external and internal. And missionaries could do very much to relieve such cases of distress. He said also that in the way of Hygiene a great deal may be done. Simple cerates may take the place of hurtful substances with this plaster and blister loving people. Dr. Jounston L. M.S. Hosprran, Swanquas, said:— The differences of opinion in regard to medical work arose, he be- lieved, from differences of opinion as to the exact work of the medical missionary. On this point, his view was, that the duty of the Medical Missionary is both Medical and Evangelistic, but principally the former. —The Evangelistic work should be carried on by conversation, and in an informal way, rather than by public preaching. The Medical Missionary would thus have more time to keep abreast of the Medical Science of the day or to translate into Chinese the best Medical works of the west, both matters indispensable. The medical missionary should never beg the Chinese to attend the Hospital—he has but to deal kindly and straightforwardly with them wheu they do come. May 14th. DISCUSSION. 129 Rev. J. Hupson Tartor, C. f. M., Crinktaya, suid :-- He had seen a good deal of medical missions and believed they were a great advantage, especially in the early steps of a mission. A striking illustration of their usefulness had been lately supplied by the medical missionary work done by Dr. Harvey and Mr. Soltau in Bhamo. An epidemic had broken out there, and the missionaries had devoted them- selves to administering food and medicines to those who were attacked. The effect on the Burmese and the K‘ah-chens, the wild tribes of that district, was marvellous. They found the foreign Christians willing to perform acts of service to their sick, which they themselves would not perform. Their prejudices against the foreigners were thus disarmed, and two of the missionaries went by special invitation of the chiefs into villages two days’ distance off, and lived for some weeks with them. Gradually they established friendly relations with all the villages up to the very borders of China; and they might probably have entered China on the west, but that they were under a promise to the British Besident at Bhamo, not to make the attempt. Mr. Taylor strongly deprecated medical missionaries undertaking general practice amongst foreigners. This may have been necessary in the past, but it was not so at present. He considered that it was unfair to the medical profession, and that the course was open to other objections. Emergencies might arise when the medical missionary was the only me- dical man at hand and then, of course, it was his duty to do what lay in his power. Such services, however, should be performed gratuitously, and the patient should as soon as possible be handed over to a regular practitioner. Dr. Macaowan, SHANGHAI, said :— The importance of medical missions can not be overstated and I should be glad to see them greatly extended. If denominational hospitals at home would send medical men to China and receive pupils from China, the work of medical missions in this country might soon be largely increased. I differ from an opinion expressed in one of the papers read to the Conference as to the undesirability of medical missionaries prescrib- ing for the public at large. It is the physician’s business to attack disease wherever he finds it, and on the ground of humanity he should do whatever lies in his power to alleviate all the suffering he can. In regard to teaching, I doubt the propriety of medical missionaries restrict- ing their teaching to the subject of religion. I think they should as far as they have opportunity diffuse scientific knowledge. The society would no doubt be acceptable to their hearers and the information would be of great practical value to them. Mr. A. W. Doutuwairs, C. I. M., Jucnow, said :— Much has been said about the impracticability of combining two things satisfactorily, but I cannot quite agree with that view. I think if the things are good things, the' oftener they go together, the better, as we can scarcely have too much good. Preaching and healing are certainly both good things, and my experience has been that by combining the two the result has been better and more satisfactory than it would have been had only one of the two been adhered to. My plan of working is as 130 DISCUSSION. May 14th. follows. Twice every week I let it be understood that I am ready to receive any who may wish to be cured, (I attend only eye diseases), and I have usually an attendance of at least one hundred each day. They come from all sides, many from a distance of 13 or 14 miles and while I examine their ailments, the native preacher and others are engaged in private conversation and preaching, and each one hears the Gospel of Christ, as simply and faithfully as man can tell it. Thus there are hundreds reached who never could be by itinerating,,as they live in scattered hamlets and, during the day, the male part at large are engaged in out door labour. I cannot help feeling convinced that God has blessed the work thus commenced. I can put my finger now, so to-.speak, on at least six members of the church who were in the first place brought for medical treatment, and humanly speaking would not have come: but for that. I think, that if a man has it in his power he should preach the fospel and heal the sick, and, if faithfully done, God will assuredly bless his labours. It has ever been my aim while trying to cure the bodies to make of the first importance the preaching of a loving and all-powerful Saviour to lost and ruined sinners. Rev. G. Joan. L. M. S., Hangow, said :— When I went to Hankow many years ago I resolved that I would get a medical missionary to join me as soon as possible. I wrote to the Directors of our Society at once, and a young man of great promise was sent out to Hankow. Unfortunately, however, he died on the way. Then Dr. Reid offered his services gratuitously to the mission. The medical work in connection with our society at Hankow was commenced and carried on for several years by him in a voluntary manner. We had been feeling that, in order to do justice to the medical missionary work that was to be done at an immense centre like Hankow, a man should be sent out to devote himself wholly and exclusively to it. In writing home we gave the Directors a list of the qualifications we deemed necessary in a medical missionary, and made a special request that they should not send us a man at all, unless he possessed most if not all of them. We.also earnestly prayed God that He would give us the right man. About two years since Dr. Mackenzie arrived, and we have every reason to look upon him as given to us in answer to prayer. For many years I have had in my mind an ideal medical missionary. (1) He is a man who looks on the medical missionary work as his life work. Just as the ordinary mission- ary is expected to spend his life in the mission field, so ought the medical missionary to come out with the distinct understanding that nothing less than a life long consecration is expected from him. I am convinced that the five or six years’ system is an utter mistake. (2) He is a man who is prepared to live and work on the same footing as the ordained missionary—ready to endure the same privations and satisfied to share in the same privileges. He does not expect, and would not receive, a larger salary than his clerical brethren. He, like them, makes a deliberate choice of the missionary life as one of self-sacrifice, and accepts the principle that the remuneration in his case, as well as in theirs, cannot be deter- mined by the value of his service. I am convinced that it is wrong in principle as well as false in policy to give a medical man a larger salary on account of his professional education, or in order to keep him from foreign practice. It is not fair and respectful to the ordained missionaries, Abs epee tiers May 14th. DISCUSSION. 131 and it can do him no good in the highest and best sense. (3) He is a man wholly devoted to his high calling as a medical missionary, and conse- quently eschews foreign practice as incompatible with the spirit of his consecration and the grand aim of his life. While always ready to stretch forth the helping hand to alleviate suffering whenever and wherever his aid may be needed, he will never fail to so manifest his sympathy as to put the disinterestedness of his motives and the simplicity of his inten- tion beyond all suspicion. (4) He is aman whose principal aim in all that he does is to bring men to Christ, and who makes his medical practice subservient to this end. He combines the spiritual and the physical, and holds the latter element in subordination to the former. He prays with his patients, and delights to speak to them about the things that pertain to their eternal peace. Whilst the medical department does necessarily take up most of his time, yet, feeling it to be his duty to combine the preach- ing of the Gospel with the healing of the sick, he does find time to pay some attention to religion. Some tell us that this cannot he done. But we know that it kas been done. Dr. Hobson told me himself that he preached every day to his patients before he commenced to treat them, and I was told by a missionary friend that the most flourishing little church at Canton in those days was the one under the charge of Dr. Hobson. If a medical missionary can find time for foreign practice, why should he not find time “to preach the kingdom of God?” But medical missionaries, we are told, are men who have not received a theological training, and are therefore unfit to preach and teach. The reply to this objection is very simple, namely that no one should come out as a medical missionary who does not know his Bible, and who is not full of the mis- sionary spirit, and that the man who possesses these two qualifications will not lack for material in his attempts to enlighten the heathen and to instruct ordinary converts in Divine things. The medical missionary, if a man of God, cannot fail to acquire a certain amount of moral influence over his patient, which ought to be brought to bear on the direct mission- ary work ; and I don’t see how this can be done fully, except by a happy combination of the physician and the missionary in his own person. (5) Once more, my ideal medical missionary is a man who will not rest satisfied with anything short of a thorough knowledge of the language. He will strive for this in order to be able to translate or compose medical works for the Chinese, to train medical students, and above all, to preach the Gospel. I would go a step further, and suggest that the medical missionary should be an ordained man, so that he might he able to per- form all duties that pertain to that sacred office. It is not enough, how- ever, to have the right man at the head of the medical department, the assistants at the hospital must also be genuine Christians—must be men of piety and humanity—if the institution is to prove a spiritual power. Often do these assistants undo all the good attempted by the missionary by their rough and unkind ways. It requires much patience and forbear- ance on the part of the native helpers to deal gently and lovingly with the patients ; for their tempers are sometimes sorely tried. But without these Christian graces they are worse than useless as spiritual helpers. The assistants ought also to take an active interest in the religious work of the hospital. I am happy to be able to say that our hospital at Hankow is at the present time a thoroughly Christian institution. Kvery helper is so far as we are able to judge a genuine disciple of the Lord Jesus Christ, and in perfect sympathy with ourselves with regard to the higher aim of the estab- lishment. From end to end, and from top to bottom the atmosphere of the hospital is a purely religious one. So actively engaged are the assistants 132 ESSAY. May 14th. in making known the truth to the patients, that it is almost.impossible for any one to spend three or four days within the building without ob- taining a fair knowledge of the fundamental truths of the Gospel. I never enter the hospital now without feeling that the institution is a great spiritual power, and that it is destined to accomplish a mighty work for God in the centre of China. We deem it essential that our native preachers should be converted men of blameless character, and devoted to God. These qualifications are equally necessary in onr medical assis- tants. One word more. It is of vital importance that harmony should exist between the ordained and the medical missionary. Without it the hospital will prove a curse rather than a blessing to the work. It must be confessed that it has not always prevailed. The combination would seem to tend to briug with it a disturbing element. In order to maintain perfe:t cordiality and co-operation, both must esteem each other for their work’s sake, and manifest heart-felt sympathy with each other in their respective spheres of labour. There must be perfect equality, perfect confidence, and perfect good-will. They must look on the enterprise as one, and work hand-in-hand and heart-in-heart. With this harmony and co- operation between the labourers, the value of ‘medical missions, conducted by the right men and in the right epitits cannot be over- estimated. But this is essential. Rav. H. L. Macxenzis, B. P. M., Swarow, said :— I have much pleasure in confirming what Dr. J. ohnston has just said against medical missionaries engaging in private practice, from the case of Dr. Gauld of Swatow. He confines himself strictly to his own work as a medical missionary, leaving the other to the ordinary practitioner. His time and strength are given up to that for which he came to China, the furtherance of the cause of Christ by the healing of the sick. Of course when asked to consult upon any special case by the Foreign Com- munity’s physician, or when his services are required in cases of em- ergency, he has no hesitation in rendering whatever help is in his power ; but since he came to China nearly fourteen years ago he has received no fees from foreign practice, whether as. a consulting physician or otherwise, that have not been devoted by him to the maintenance of his missionary work among the Chinese. Such fees are put down to the hospital ac- count. The discussion cannot be pr olonged at this late hour, but did time permit, I could give not a few instances in which Dr. Gauld’s work has been of manifest service both in the conversion of his patients and in opening up the way for the wide spread of the Gospel in the Swatow region. It is a» work on which the Divine blessing has rested, so that it has been fruitful of eee: e —___ +. = 6» ___ ESSAY. Standard of Admission to full Church Membership. BY Rey. C. A. Stanizy, A. B. C.F. M., Trenrsiy. Dig deep, lay well your foundations; stich are the instructions of the wise Master-builder. In laying the foundations of the future Church of regenerated China, it is important that we exclude all vestiges of the superstitions, idolatries and idolatrous customs of the country, and use only the great truths of the everlasting Gospel of Jesus Christ; otherwise our present membership cannot consist of ‘lively stones; nor will the Church of the future be that solid fortress of impregnable truth which can successfully meet and overthrow surrounding error, superstition and sin, May 17th. ESSAY, 247 Our Saviour attempted no organization; He leftno formula or rule bearing on the organization or government of His Church, but only de- clarative statements involving great principles with illustrations of the same. After his ascension as the distinction between the law and the Gospel, Judaism and Christianity became more apparent, and the sep- aration between Jews and Christians became wider, and the disciples were driven closer together and became more united, an organization sprang up almost as a matter of course; at first wholly informal and un- premeditated, but as occasion required assuming more of form and system. Concerning this first church of Christ we read Acts 2: 41,42. “They that gladly received His word were baptized,....and they con. tinued in the Apostles’ doctrine and fellowship and in breaking of bread, and in prayers.” That which constitutes a Christian church, with the only essential conditions of church communion, are here set before us. Previous to this there was only asmall company of believers, now it was greatly enlarged by the addition of those who gladly received Christ’s word, The conditions of this communion are thus stated by a writer in Smith’s Bible Dictionary, viz. 1st. Baptism, which implies repentance toward God and faith in Christ, as Peter had said, “‘ Repent and be baptized in the name of Jesus Christ for the remission of sins;” by so doing they were entitled to all the privileges of the Christian church. 2nd. Adherence to the Apostolic doctrine,—i.e. the doctrine of repent- ance, faith and obedience preached by the Apostles. 8rd. Fellowship with the Apostles. 4th. The observance of the Lord’s supper. 5th. The maintaining of public worship. These last two acts indicate the intimate union and close fellowship of those early Christians. This same writer further says, ‘‘ Every requisite for church member- ship is here enumerated, not only for the Apostolic days but for future ages. The conditions are exclusive as well as inclusive, negative as well as positive. St. Luke’s definition of the church then would be the con. gregation of the baptized in which the faith of the Apostles is main- tained, connection with the Apostles is preserved, the sacraments are duly administered, and public worship is kept up. To this body St. Luke applies the name of ‘The Church’ (the first time the word is used as denoting an existing thing) and to it, constituted as it was, he states that there were daily added such as were being saved.” Throughout the New Testament we find nothing more laid upon the converts, whether from Judaism or heathenism, than was laid upon those first converts. The whole requirement was contained in, repent, believe be baptized. Compliance with this requirement secured the gift of the Holy Ghost, and in the beginning constituted membership in the Christ- ian Church, and a right to all its privileges and blessings. Baptism was a symbolic act and implied all that was contained in the other terms. Full compliance and obedience were rendered in receiving the symbol, which secured to the recipient, the possession, and enjoyment of all the privileges promised by Christ to his disciples, and to such are applied, either individually, collectively or both, certain appellations descriptive of them in some one or more of the following respects, viz., their past condition, their present state, or their future prospects, applied because by virtue of repentance and faith in Christ, and obedience to His com- 248 ESSAY, May 17th. Holy Ghost, to the world, to sin, to heaven, and to hell. In these Scrip- ture descriptions there is recognized, lst, A former condition of impurity. They were sinners, lost, undone, ruined. 2nd, A subsequent condition of righteousness is equally manifest. Hence they are new creatures cleansed, sanctified, holy. 3rd, This change is effected by Christ, and so they are sinners redeemed by His blood, and thereby introduced to special privi- leges, hence, “heirs of God and joint heirs with Christ.” All these Seripture references have an important bearing on the ques- tion in hand, inasmuch as they bring before us the character which the church of Christ should possess, and so aid us in deciding what should be required of those seeking connection with it. They indicate that those who compose this church, should be persons who trust in Christ alone for salvation, that sin in every form, and wher- ever met with, should be a matter of aversion to them; that they should not be indifferent to its evils, nor cease in their efforts to eradicate it from their own hearts, and to expel it from the world; that they should strive to live in accordance with the teachings of God’s word, and a con- science enlightened thereby. In a word they are sinners, who have repented of sin, who are exercising faith in Christ as a personal Saviour from sin, and its consequences, and who are striving in reliance on His grace and from love to Him, to walk in His precepts, and being baptized into the name of the Father, Son, and Holy Ghost, are associated for the observance of the ordinances of Christ. It is scarcely to be expected that-we can formulate better rules or standards of admission to the church, than those laid down by the Apostles. What they have left on record, however, are very brief state- ments of great principles, which, doubtless, were often expanded and explained in their application to individual cases. As before stated the only requirement is, repent, believe, be baptized, no more, no less. It is necessary everywhere and especially among a heathen people, that the teacher of the Christian religion should expand and apply the princi- ples of the Christian system. He must not simply specify the meaning of repent as relating to all sin in the abstract, but sin must be defined; individual sins must be specified. He must show how repentance refers to one’s entire conduct and manner of life in all its relations; to the thoughts of the heart, to the utterance of the lips, and the connection ex- isting between the external action and the internal feeling and experience. He must show how Bible repentance affects one’s intercourse in the family and social circle; how in many respects business relations are completely changed by it, how in the shop and on the street 4 new walk is to be maintained. It is not enough to forbid image worship; idolatry must be defined. It is not sufficient to exclude from the objects of worship all save the self-existent Jehovah, but with clear and unmistakable language he must specify the objects of worship and forms of idolatry; showing that from the highest object of worship to the lowest, through all the grades of gods, demons, genii, heaven, earth, all animate, and inanimate things, ancestors, tablets, images, and representations of all kinds, each and all must be set aside, without exception, ‘‘for all the gods of the nations are emptiness,” all these, as well as all manner of sin must be forsaken; and it is necessary that instruction descend to particular minuteness of specification, before there can be any assurance that the doctrine of repentance is understood, or at all likely to be acted upon. If now we turn to the positive life of goodness, of obedience to God, of love to men, of gentleness, of meekness, of temperance, and of forbear. May 17th. ESSAY. 240: of love to men, of gentleness, of meekness, of temperance, and of forbear- ance, which the Cospel requires as evidencing the genuineness of the heart-change, still more, if possible, must we go into particulars. With all this care, even then there will be many falls and failures. But with the plain teachings of Scripture for our guide, with the example of Christ and his Apostles before us, can we require less than an honest and persistent effort to abandon all sin, idolatry, and idolatrous customs, and to enter upon: a new life of conformity to the commands and precepts of God’s law ? Among the nations of heathendom, probably none surpass the Chi- nese in the number and variety of their superstitions, or in the hold which they have upon the populace, and the influence they exert on the daily life of the people. They are much as Paul found the Athenians of old, ‘in all things too religious,” while yet devoid of the elements of a genuine religious character. Not knowing the Lord Jehovah, they find a god everywhere, and in every thing. And just as every fountain, stream, hill, valley, cave, tree and glen, has its presiding deity, so every event and circumstance of one’s life is supposed to be related in some way toa god, genius or demon. Belief in these things exerts a control- ling influence in every man’s life; and yet their motives are of the most sordid kind, there is little heart in anything they do. This legion of false objects of faith together with the superstitions connected with marriage and ancestral worship and belief in transmigra- tion, and works of merit as the means of salvation, all must be abandoned for trust in God’s word as the infallible guide to both knowledge and duty, for an implicit reliance on the merits of Christ for salvation, and on the Holy Spirit for guidance, enlightenment and sanctification. But beyond these repentance and faith imply a ready conformity to God’s will and the teachings of our Saviour; for, as the Apostle James well argues, only by these can faith be exemplified. This will of God is summarized in the Ten Commandments and more briefly still in our Saviour’s words, “Thou shalt love the Lord, thy God with all thy heart, and with all thy soul, and with all thy mind and with all thy strength; and thy neighbour as thyself.” These commands, illustrative explanations of which fill the word of God, are binding on all men for all time. In opposition to these the Apostle Paul states, that, ‘The works of the flesh are adultery, forni- cation, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulation, wrath, strife, seditions, heresies, envyings, murders, drunken- ness, revellings, and such like.””— This ‘‘and such like,” means a legion of things in every heathen and unregenerate heart, that must be forsaken when repentance, faith and obedience are rendered to God. It cannot be expected that converts will lay hold of these principles at once,—nor indeed for a long time after it may be advisable to admit them to church fellowship. They rather set before us, what the Christ- ian church should be in its best earthly estate, that unto which every Christian and every body of Christians should strive to attain, through Christ helping them. The Church of Christ is not an association of perfect individuals. It more nearly resembles a hospital in which the sick and weak are to be helped to overcome their sicknesses, and weaknesses, “until they come to the stature of perfect men in Christ Jesus.”’ Converts are just starting on this new life, and we can expect from them only its beginnings. Much patience must be exercised, with their failures, shortcomings and ignor- ance, and we may say dullness too, to apprehend the application of the principles of the Gospel to the affairs of every day life. 250 ESSAY. May 17th. I have thus stated in the main the underlying principles which should govern the decision of this question. Before proceeding to their application two modifying circumstances should be mentioned. Ist, In addition to the ignorance of the people there is a great want of moral character. Little or no sense of sin, or working of conscience is found, no basis ready for us, on which to build, as in Christian lands. 2nd, Disho- nesty of purpose, which we find so frequently cropping out in the Chinese character. They do not go straight to the mark. When one in a Christ- jan land desires to connect himself with the church, the presumption is, that the motive is an honest desire to follow Christ. Here a degree of uncertainty is always felt, because of the proneness of the people to strive to attain one object, by seeming to work for another. Doubtless you all know of such cases and IJ will not enlarge. It is difficult to fix rules that shall be applicable in all cases, but generally we may say, Ist. A degree of knowledge should be required, knowledge concern- ing sin, concerning God, concerning the atonement through Christ, and concerning the work of the Holy Spirit. The amount of knowledge re- quired will not always be the same, the circumstances of each case must decide this. 2nd. The abandonment of sin in every form and shape. The teach- ing of Scripture is ‘‘ Depart ye; go ye out from thence,” “‘be ye clean, that bear the vessels of the Lord.” Lying, deception, covetousness, the vice of, and traffic in opium, idolatry and idolatrous customs and _ busi- ness, these are a few of the more prominent things that the Chinese convert must leave behind him, when he sets his face Zionward. 3rd. We must require that God be accepted with all the heart, 7. e. that God be received as the only object of worship and obe- dience; Christ as the only Saviour for sinners and equal with the Father, and the Holy Spirit as man’s regenerator and one with the Father and the Son. And here it will often happen that while the poor unlearned peasant may be received almost immediately, the proud pharisee must be kept for long weeks and months without, learning instead of believing that the Bible is superior to the Classics,—that Christ is infinitely above Confucius. Such an acceptance of God means an unqualified obedience to His commands, among which, for the Chinese, there is none more difficult to observe than this ‘‘Remember the Sabbath day to keep it holy.” How many fail to remember it to their eternal hurt! and history shows that a lax Sabbath, makes a loose Christian and a looser Church. But need Isay more? Brethren, we are not working for time or numbers; but in our adherents, be they many or few, we do want obe- dience, which is better than sacrifice. We do not seek for experiences of time and place and wonderful manifestations, but souls must know the being born from above. We want a converted membership, not baptized heathen; we want a regenerated Church, to be God’s peculiar people. Were the ten thousand and more Christians in China renewed to the very core, were their every thought and desire and impulse under the unrestrained direction of the Holy Spirit, and their every word and deed in implicit obedience to God, and moved by faith and love to Christ, think you, my brethren, China could long withstand the power of their prayers? With the smooth even flow of the deep rolling river, they ‘would ere long bear this entire empire on the bosom of their prayers into the great ocean of God’s redeeming grace. —_——-+ 6a May 17th. DISCUSSION. 261 PISCUSSION, Rey. A. E. Mourns, C. M.8., Hanecuow, said :— Sunday observance is of the utmost importance; and at the same time it is a question of very great difficulty. I have known a man de- tained for fifteen years before be could make up his mind to shut his shop and keep Sunday holy. He did so at last, and was baptized; but he has since relapsed again into a lax and imperfect observance of the day. IT understand from Mr. Lambuth that he has been accustomed to re- quire as prerequisites, before admission to full membership, “some money and no opium.” I cannot believe that we have any Scripture warrant for requiring the promise of money contributions, in the case of applicants for baptism. I fear also that cases will be met with, in which, from long habit, total abstinence from the opium pipe will imply fatal consequences ; and it may become necessary to adopt the practice of the Roman Catholic Missionaries who make exception in such cases alone. Rey. B. Herm, A. 8. P. M., Hanacuow, said :— With reference to the Sabbath I can say in 5 minutes but a few words, and most of the thoughts are taken from a small tract on the Sabbath by Rev. Jas. Tracy. We require the native Christians to keep the Sabbath just as we do any other part of the moral law. It has been said that “man may have difficulty in distinguishing between moral and ceremonial things, but God certainly knows the difference.” And He wrote the law of the Sabbath on tables of stone (indicating its perpetuity) in the midst of recognized moral precepts. God has legislated about the sanctity of man’s life, honor, property and good name; and if there were no legislation respecting his time, one of the most valuable of all his possessions, I should be led to doubt whe- ther, after all, the law was really from His hand. “The Son of Man is Lord of the Sabbath.” Now God is not the God of the dead here, any more than in the case of Abraham, Isaac and Jacob. The Sabbath is an existing institution of which He is Lord. The Sabbath was made for man, not for the Jew, and is therefore no Jewish ceremonial. It was given to the head of the race; and, as we are men descended from him, it is still our’s as much as it was the Jew’s. In the New Testament the Sabbath stands as a type of the eternal Sabbatizing on high. (Heb. 4th Ch.) Now, no type can be abolished ex- cept in its fulfilment. Christ says “I came not to destroy the law but to fulfil the law,” And to us is still held out the promise of the eternal Sabbatizing (Heb. 4: 9.) And the once given type, the Sabbath, is still our type and pledge of that rest, and can never be abolished except by being fulfilled in our eternal Sabbatizing in the New Jerusalem. If it was necessary for man’s good and God’s honor in the unfallen state, it is still more so now, when every thought of man’s heart is by nature, away from God and toward the beggarly elements of this world. It is objected that we lay a burden on Christians. To the regener- ated soul it is a privilege, and nothing so tends to advance spiritual life as a proper observance of it. Only to him whose heart is on the world, and who prefers to think his own thoughts, and do his own deeds in- stead of communing with his God, can it be called a burden. When considered as one of the blessings left from the unfallen estate of man, 252 DISCUSSION. May 17th. the objection to it as a ceremonial yoke vanishes. It is found beneficial to man physically, mentally, morally and spiritually ; and, as such, was retained, through the mercy of Him who left, even after the fall all that he deemed best for his predestinated heirs. And if under the law this beneficent ordinance was permitted man, much more is it vouchsafed him under the Gospel which retains all that belonged to the old economy that is found permanently useful to him. The Gospel may add blessings, but never abolished any enjoyed by man under the law. In receiving members we onlyjrequire credible evidence of conversion. In this heathen land it is hard to get this because conscience has been dormant so long. Conscience, somewhat like mental gifts, seems handed down from father to son, being quicker in Christian lands and families than among the heathen. Hence we sometimes keep them waiting till they learn to read not only to test their sincerity, but to stimulate them to learn so as to be able to study the Scripture and grow thereby. Now we need to preach the law as well as the Gospel to arouse their consciences and get a clear evidence of conversion. When in the semin- ary studying I was surprised at the length of time catechumens were kept by the early Church waiting before admission to full church member- ship. I think in the light of experience on a mission field, we can under- stand. it. : Among Jews, trained from their youth in the law and the prophets, they could be admitted at once upon repentance and confession of Jesus as the promised Messiah. But in heathen lands no such evidence can be readily obtained. They must be taught the alphabet of Christianity, and kept waiting to see in their lives evidence of intelligent acceptance of the plan of salvation resulting in faith in Christ. Hence we too, sometimes, keep them waiting under instruction for months or years before admitting them to membership. Rey. T. P. Crawrorp, A. 8. B. C., Tunecuow, said :— I fully agree with the Papers just read, that the root of personal holiness or real Christianity is a new heart, a regeneration of the soul by the Spirit of God. Nothing else will do. Only those who have this should be received into the Church. We judge of an applicant’s state by his feelings, not by his knowledge or his words. The new birth being a conscious change of the soul, the right kind of feelings necessarily imply the right kind of knowledge. The converse of this, however is far from true. With me, the final examination of a candidate for baptism is before the whole Church. The question for their decision being, ‘is the indi- vidual a new creature in Christ Jesus, and can you receive him into your fellowship as a child of God?’ If the vote be unanimous he is received, but if there be even one in the negative his case is deferred for further investigation. The principle works well. It cultivates individual res- ponsibility and prevents one member from throwing blame on another. ‘We do not ask whether be has debts or law suits, but leave all moral matters for future decision. If he cannot live according to the Gospel, we exclude him from the Church. We try to maintain strict discipline among the members, believing that religion is ordained to work the fear of God and the elevation of conscience. This is the great need of the Chinese. Education and science utterly fail in this particular. Success is small and growth slow here, but every thing else is fallacious. We must teach them to fear God and keep his commandments, not only May 17th. DISCUSSION. 253 for wrath but for conscience sake. Such teaching ‘can never fail of its object. Merchants may break and steamers explode; but moral and reli- gious instruction will remain for ever. Ruy. Dr. Tatmace, A. R. C. M., Amoy, said :— The duty of enforcing a strict observance of the Sabbath (just alluded to) depends on the question, Is the requirement a law of God? If it is, then insist on its being kept. Let there be no lowering of the require- ments of God’s law. It was just now said, “keep it in the spirit,” ‘keep it internally.” Yes, certainly. But this can no more free a man from the duty of external observance, than praying internally can absolve a man from performing external acts of worship. There are some at Amoy who have been called to pass through severe trials in order to keep God’s law. The grace of God has enabled them to endure, and they have come through the furnace purified. In reference to the period of probation—We do not have at Amoy the definite period of six months probation, spoken of by our Methodist brethren. Yet we have something a little like it. We usually keep our candidates for baptism several months, sometimes several years. We have had instances where we have kept them ten years and more, before receiving them. J think we should not receive them until we have reasonable (not positive, for this we cannot have, but reasonable) evid- ence of a change of heart. This is to be found in the change of their external conduct, (of which the native Christians are much better judges than we can be,) and in the testimony they give concerning their reli- gious experience. This experience will vary according to their mental capacities and the opportunities they have had for receiving instruction. We may not expect, in those who have been brought up in heathenism, that deep sense of sinfulness which is found in the children, of the church in Christian lands. It has been my observation that this sense of sinful- ness increases in the native Christians as they grow in Scripture know- ledge, especially as they get clearer views of the meaning of the death of Christ on the cross. Two of the churches in Amoy, formerly under the care of our mis- sion, have for many years had native pastors, and thus been thrown entirely on their own responsibility. I think, at first they were not quite so strict, (at least in a few instances,) as we lad been, in the receiving of members. But they have learned from their mistakes. I believe they are now very careful in this respect and strict in the exercise of discipline. Rey. 8. B. Parrripvas, A. B. M. U., Swarow, said :— We have heard brethren express their views as to what should be done. Now I should like to have them tell us what they do, how they do it and with what success. In Swatow we require of candidates for admission to the church, that they should give good evidence of conversion; that they should possess some definite knowledge of the more important doctrines of the Bible; that they should observe the Sabbath, and that they make no use of opium in any form. If an opium-smoker should desire to unite with us, we would assist him to overcome the habit, but shonld tell him that until he had conquered his enemy we could not admit him to the fellowship, of the church. 254 DISCUSSION. May 17th. We also require that all outstanding debts be pail before admission, lest the debtor be tempted to use the name of: the church to overawe his creditors. We do not receive candidates on the strength of our own observation alone, but require the native preachers to learn all possible particulars concerning their life and circumstances. We require also that there be no case with the officials either in pro- gress or impending. Rey. R. H. Graves, M.D., A. S. B. C., Canron, said :— All are agreed that the standard of admission to full membership in a Christian Church should be a high one; the real difficulty les in indivi- dual cases. In dealing with these we have great need of a sanctified common sense. We must know men. To gain this knowledge we must 1st, mingle with men ; it is not gained from books in our studies, but in daily contact with the people. 2nd, We must pray earnestly for the “discernment of spirits,” the power to penetrate below the surface and weigh the motives of men. Another practical point is to avoid receiving’ as a candidate for baptism a man who has been unsuccessful in applying for admission to any other church. With regard to Opium I think that for the sake of the church if not of the individual it should be entirely abandoned before baptism. Rev. R. Lecuuer, B. M. 8., Honexona, said:— Tn regard to the admission of members of the Church, our practice has been to find out whether there is a real desire in them to come out from darkness, and become children of God. As far as probation is con- cerned our practice differs according to the circumstances of the case. We have no fixed period how long they should wait. Their faith is the test, and the faith that is in us must be the probe that sounds the faith in the enquirer. There must be sympathy between us. If an en- quirer is sincere in seeking the kingdom of God, the desire of his inner- most heart will report itself to my heart. This does not however, exclude the assistance of the Presbytery. They know best the details of an en- quirer’s daily life, and can form their judgement from personal observa- tion. We wish our Christians to keep the Sabbath but hold that the Sabbath ought not to be put on them as a law, but that they should en- joy it as a grace. We must help them to pass the Sabbath profitably. If left to themselves they do not know what to do between the services, es- pecially those who can not read. Sunday schools singing, lessons, visiting the sick, or private meetings to talk over the sermon they have heard, might be useful helps. We have hitherto been able to keep Opium-smoking out of the Church. Two cases came under Church discipline last year, and the offenders had finally to be dismissed. May 17th. ESsaY. 20 ut Morninc SESSION. ESSAY. “The Best Means of elevating the Moral and Spiritual tone of the native church.” BY Ruy. F. F. Govan, C. M. 8., Ninepo. The word éxxAnota, rendered ‘‘ Church,” meant at Athens ‘an as- sembly of the citizens summoned by the Crier ;”” in the Septuagint, “the congregation of Israel,” and it is so used even in the New Testament. But in the New Testament it is a company composed of those who are now the Israel of God, those who have credibly professed repentance towards God, and faith towards our Lord Jesus Christ; and who are associated together for Christ’s ordinances and especially for the observance of His command to eat that bread and drink that cup, in remembrance of Him. But I speak not of the whole aggregate of such; but of any congregation or congregations of such native Christians of whom we may have the charge, whether immediately or indirectly. It is a very wide, as well as important subject :—what is the best means of elevating the spiritual and moral tone of the native Church ? A. Indirectly indeed, but essentially conducive to this, is the raising of our own moral and spiritual tone. Noah and Enoch were preachers ; and both walked with God. We must be able to say to them. “Be ye imitators of me”’ I. Cor. xi: 1. (this is no doubt a truer rendering than the common version “Be ye followers of me.) St. Paul in another place finishes his beautiful photograph of. his own spiritual experience and his own spiritual aims, with these words. ‘Brethren, be zitators together of me.” (ovupiunrar) Yes, our own spiritual and moral tone will be imitated whether we desire it or not—let us take care that it be for good. B. What I have mentioned is indirect influence; we must also seek directly to raise the Church’s standard, and to do this we must raise that of the individual members. A brief extract from an article in a Church Missionary periodical (quoted in the Illustrated Missionary News of March) will express what I mean. ‘The true strength of the Church of Christ resides in the depth and purity of the faith of individual members ; in so far as it is an aggregate of such persons it is strong. It is these persons, and these only, who can disseminate effectually what will con- duce to the salvation of their fellow men. A Church composed of other materials is little better than the image which the King of Babylon saw in his dream.” Hence suggestions, seeming merely to apply to the individual, may have to do with the aggregate. The first direct means to be used, then is :— Let the native Christians be well instructed in the word of God. Let it be ‘‘the sincere milk of the word,” that word by which they were born again. The new-born babes will long for it; must have it, that they may grow; their new life will wither away without it. We must preach the word to them, we must have Bible classes with them, we must have them taught, if necessary, how to read it, and encourage and help them to read ‘it constantly for themselves, and the word dwelling in them richly, they will teach and admonish one another. 256 ESNAY. May 17th. Let them learn well the Gospels, that they may know the certainty of those things wherein they have been instructed ; learn the Epistles which are ‘“‘to be read unto all the holy brethren,” and the Revelation, the readers and hearers of which have a special blessing. Yes, and ‘all scripture, which is given by inspiration of God and is profitable for doctrine, for reproof, for correction, for instruction in righteousness.” “That the man of God may be perfect; thoroughly furnished unto all good works.” But some native Christians will not like much of this, I know that very well, alas, too well! Those who do not, are either not new born babes at all, or are sickly ones, and for them, thank God, His word is medicine as well as milk. Thus using the word they will feed on Christ Jesus—They will learn to hold the head, from which all the body by joints and bands having nourishment ministered, and knit together increaseth with the increase of God.” (Cot. II.19). This brings me to another (the 2nd) direct means to be used. Encourage in the Native Church a high standard of mutual love, real self-denying love, overcoming pride and selfishness; this is the Savi- our’s new commandment, the best proof of discipleship to the world (which cannot appreciate faith and hope), this will be the best proof to themselves also. But they must be like the Thessalonians, to whom St. Paul says, “as touching brotherly love, ye need not that I write unto you, for ye yourselves are taught of GOD to love another. And indeed ye do it towards all the brethren which are in all Macedonia.” Let there be love towards brethren of neighbouring Churches, as well as their own; those of other denominations as well as their own. If not, their love will not be commended by Christ Himself the Head of all the Churches. 3.—They must come together for holy fellowship, especially on the first day of the week, the Christian Sabbath. ‘‘Not forsaking the assem- bling of yourselves together.” They must come together into one place to eat the Lord’s Supper, to fulfil the command ‘‘Do this in remem- brence of me.” And it is well, I think, for the different Churches to meet, monthly, quarterly, or yearly. We had a monthly meeting at Ningpo for prayer, held at the large Presbyterian place of worship in the city, where all the different Churches thus meet. I sometimes think that when the Lord Jesus comes to revive us, He will find us.there. 4.—They must be much in prayer, like their Lord. In the midst of all His labours of love, in Gethsemane, and'even on the cross, He prayed. Earnestly and repeatedly too, He pressed this on His disciples. In time of opposition and danger, the company of Christians lifted up their voice to “God with one accord” (I need not repeat the prayer Acts, iv). “And when they had prayed, the place was shaken, where they were as- sembled together, and they were all filled with the Holy Ghost, and’ they spake the word of God with boldness.” Thus...... the speaking God’s word with boldness was just what they had been together asking the Lord to grant to them. “T exhort, (wrote the Apostle) that, first of all, supplicatious, pray- ers, intercessions, and giving of thanks, be made for all men.” “I will that (the) men pray every where, lifting up holy hands, without wrath and doubting.’” : i My four suggestions as to the Native Churoh are just a filling-in slightly of the inspired sketch of the Church in Acts, ii. 42, “they con- tinued steadfastly in the Apostles’ doctrine, and im” (this “in” should May 17th. ESSAY. 257 not be omitted) “fellowship, and in breaking of bread, and in prayers” (four things, not only three). But I will proceed. 5.—All spiritual gifts in Church members must be used for the edification of other members. I fear we are losers in this. Of the spiritual gifts described in I Cor. xii, and elsewhere, some are removed, but the most precious remain, the gift of the ascended Saviour to His church, the operation of His Holy Spirit, ‘dividing to every man severally, as He will; and all for the perfecting of the Saints, for the edifying of the body of Christ.” Now these gifts must be properly acknowledged and used; if not, the Holy Spirit is so far quenched ; the Head of the church is not honoured as He ought to be; and that particular church is so far deprived’ of means specially given for its edification. 6.—Those who have the care of native churches must watchfully and earnestly help the members against the besetting sins of their former heathen state. For instance lying. Let us say to them. “ Putting away lying; speak every man truth with his neighbour; for we are members one of another.” All impurity, and bitterness of language must be put away: or, the Holy Spirit of God will be grieved. They will be tempted to make compromises to ayoid losses for conscience sake. Wery much of the property at Ningpo has sacrifices to ancestors entailed upon it. Now the question will be put “Cannot we make a compromise, have that so done by another, as that we may not lose the year’s rent, &c., when it happens to fallto us?” If they do so, then Christ will be having concord with Belial. Moreover we must be quick to discern dangerous error whether doctrinal or practical; the Epistles to the Galatians and Colossians may be specially needed, the heresies of former centuries are in danger of being repeated here. 7.—They must be taught to practise a loving watchfulness over one another. “Looking diligently (7. e. exercising mutual oversight) lest any man fail of the grace of God; lest any root of bitterness springing up, trouble you.” But further, 8.—Discipline (church discipline), must be used, according to the word of God, whenever it becomes necessary. This was authoritatively commanded by our Lord when on earth (Mt. xviii. 16,17.) as to thy brother who “ will not hear,” when fully admonished, ‘let him be to thee as a heathen man and a publican.” St. Paul says ‘Put away from yourselves that wicked person.” And the Lord Jesus speaking from heaven to the church of Thyatira says, “‘I have afew things against thee because thou sufferest that woman Jezebel which calleth herself a pro- phetess, to teach and to seduce my servants, to commit fornication and to eat things offered to idols.” Without discipline the Church will be as a garden without a fence, or rather like a man dying from the gangrene of a mortified limb, which ought to have been cut off. 9.—The Church must be as soon as possible, if not from the first, self- supporting. They will have weak ones amongst themselves, they must try to support these; they should have a native pastor and they must “communicate unto him in all good things,” that is liberally give of their own good things to him; and they must bear their own church expenses. But I forbear, for this subject will be better treated by-and-bye. I will only say that rising to these duties and responsibilities, their own spiritual and moral standard will be elevated. ; 258 ESSaY. May 17th. 10.—They must be acting upon the world outside, the world around them. Watering others, they will be watered themselves. If they are not a salt to purify the land, they will soon be salt ‘‘that has lost its savour,” to be ‘‘trodden under foot.” They must reprove sin; or else become partakers with the sins they ought to have reproved, and so be fought against with the sword of His mouth. But, in doing this, they will go from strength to strength; like the accession of physical strength in a well exercised limb. The rule of Christ’s kingdom is, ‘“‘ Unto every one which hath shall be given, (and he shall have abundance) and from him that hath not, even that he hath shall be taken away from him.” 11.—Finally, there is one fault above all to be attended to: describ- ed in the last and saddest of the seven Epistles to the Churches—the Laodicean state of soul—the want of earnest love to the Lord Jesus. Good old Matthew Henry (or his representative) says, on this Epistle, ‘‘an open enemy shall have fairer quarter than a perfidious neuter. Christ expects that men should declare themselves in earnest, either for Him, or against Him.” We must warn the native Church against this evil, we must do more than warn, we must save them “with fear,” for this coldness is very catching, and very deadly. If ever material prosperity (which may be a means of doing good,) or an imposing ritual (too much imitating Rome, as some, alas, are do- ing,) or an elaborate confession of Faith (an excellent thing, in itself)— if any of these should have the effect of making that Church practically say—‘‘I have need of nothing,” can do without the fulness of the Holy Ghost, without realized communion with the loving Jesus, then, instead of its spiritual and moral tone being elevated, it will sink so low as to be included in those awful words of the great Head and Lord of the Churches, “I will spue thee out of my mouth.” ESSAY. The Best Means of Elevating the Moral and Spiritual Tone of the Native Church, BY Rey. H. L. Macxenziz, M.A., E. P. M., Swarow. I need not enlarge on the importance of the subject on which I have been asked to write. Nor need I prove to you, who have been at work among converts gathered from heathenism, that the moral and spiritual tone of the native Church requires to be elevated. If even in lands where for centuries the light of the Gospel has been shining and where there is a rich inheritance of Christian knowledge and experience, there is a manifest lack of spiritual life and pure morality in the Chuch, much more is this the case in such a country as China and in a Church as yet in its infancy, most of whose members grew up from childhood in the pol- luted atmosphere of heathenism. We all feel, and probably the longer we are at work the more deeply, that the moral and spiritual tone of the Native Church needs to be raised. With a few introductory remarks, I would now consider the question, How, by what means, shall this be done ? It is of the first importance that we keep in mind that it is the tone of May 17th. ESSAY. 259 the Church that is to be raised. We aim at raising the moral character and the spiritual life of those who profess to be believers in the Lord Jesus Christ and members of His church. In this let us at once, with hopeful, yea with glad, expectant hearts recognise the vantage ground on which we stand. For we are here dealing with those who, if their profes- sion of Christianity be a true one, have a new, a Divine life within them, however fable and rudimentary it may be. It may be but as the smoking flax, yet that may by due care be kindled into bright flame: it may be but as the feeble germ of life in the springing seed, yet that may grow up into the goodly and fruitful tree. For there is life, a new life given from Above, in the Church. This it is that gives us hope and courage for the great work that is to be done. We are not dealing with men as they are by nature. We are not trying to galvanize and prop up into a seeming goodliness masses of men, the multitudinous masses of this ancient land still dead in trespasses and sins; for then indeed we should be found labouring in vain and spending our strength for nought. No; we are dealing with those who are alive unto God, quickened together with Christ by His almighty power. There is here something from which to start, there is a solid foundation for hopeful effort; for already there is, as regards us and our work, some sympathy, some receptivity, some response, feeble often and inadequate, but real, in those whom we seek to raise. There is a Spirit in them, a living almighty power, that can make our efforts efficacious. Their eyes have been opened to look unto the Highest, and, as they look, all such means as are adapted to raise them to higher degrees of moral and spiritual life become really serviceable in doing so. The terms of the subject allotted to me distinctly indicate that we are now to consider, not the best means of raising the moral and spiritual tone of the Chinese in general, but of the Native Church. I attach very special imporftance to this. For though it is most true that in China, as elsewhere, a vigorous Native Church will by degrees tell for good, both directly and indirectly, on the nation as a whole, yea, is the only hope of its moral regeneration and true prosperity, yet meanwhile, it is with the Church as such that we have to do. We are considering how we shall best raise those who are already converts, those who have turned to God from idols, who accept the Scriptures as the word of God and the only rule of faith and conduct, who are brethren in the Lord, and members with us of the one Body whose Head is in heaven. This being so, we may well address ourselves to the work of raising their moral and spiritual tone with thankful remembrance of those things that are fitted to encourage us. And truly we need all the encouragement we can get in prosecuting this arduous work. Can we forget the im- mense, the fearful odds that are against us? We cannot, if we would, shut our eyes to the deeply rooted and prevailing insensibility to “‘ what- soever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report,” which too manifestly characterize those whom we would lead to the love and practice of such things. Deep indeed is the abyss to which centuries, may I not rather say, millenniums of idolatry have sunk this unhappy people. ‘‘The whole head is sick, and the whole heart faint. From the sole of the foot even unto the head there is no soundness in it.” Jf we would heal China we must know and take into account the nature and extentof that moral disease which has made her so sick. While then thankfully considering that there is more on our side than against us and that in this fight and battle with moral and spiritual disease we are on the winning side, it is well to consider also the character 260 ESsaY. May 17th. and symptoms of the sickness we set ourselves, under God, to cure. There is something appalling in the spectacle of a vast population gathered into one nation, and all under the gross darkness and debasing influences of idolatry. The force, the momentum of evil, is vaster and more difficult of resistance when it pervades and permeates an immense society. And when, moreover, for more than a hundred generations, it has had almost unlimited scope for influencing and becoming, as it were, a part and parcel of the whole social system, affecting century by century, ever more inju- uiously, all that it touched, all that came under its influence, who can fully estimate the havoc it has wrought? Who can fully understand the difficulty of escaping from it, of contending against and overcoming it ? In the midst of this evil most of the members of the native Churcli were born and grew up. In its manifold operation it has poisoned the very springs of their being, strengthening in every direction the natural enmity of the human heart to God and all that is holy, weakening and pervert- ing such moral sensibilities and powers as remain to man even in his fallen state. I care not to speak of the Chinese as worse than other heathen nations, nor do I suppose that they are sinners above all men that dwell in the earth. But taking the estimate of the heathen given in the New Testament, an estimate true of the Chinese and of all other nations that know not the living and true God and Jesus Christ whom He hath sent, there is surely ample évidence that they have sunk low indeed into the depths of sin. And there is in China that which, while in some measure it may seem to alleviate and redeem, yet really aggravates their evil case. or the Chinese have in their literature, in the opinions and teaching of many of their sages, in moral maxims and rules of conduct universally accepted, that which, though excellent in itself, yet tends through the perverse working of human depravity to make their charac- ter all the worse. And this sad, this frightful result comes about through that almost universal insincerity and deceitfulness which are too truly regarded as the chiefest vice and sin of China. She boasts of a civiliza- tion that can be traced back for centuries before Christendom arose. She points with pride to her vast literature, to the sages whose names she fondly imagines to be highest in the annals of time and in the world’s temple of fame, and from that literature, from the lips of these sages her people even to this day delight to quote commendations of virtue and to speak of the benevolence, the righteousness, the sincerity and truth which, in the Middle Kingdom at least, are and ever have been the acknowledged rule of intercourse between man and man. Alas for that land whether it be Judea of old or China in these latter days which makes her boast of that in which she is most wanting. If it were blind, it should have no sin; but now it says it sees; therefore its sin remaineth. This intellectual acquaintance with and commendation of what is right and good, this glib readiness to admit the beauty of virtuous conduct, is what appals us when we are brought face to face with the abounding iniquity of this vast nation. This vice of insincerity, this hollow, this false, this uncons- cionable parade and commendation of virtue is that which eats out and destroys the very foundations on which a virtuous character must be reared. It has told injuriously on every class and grade of the people. The converts are infected by it, and it makes the raising of the moral and spiritual tone of the Native Church a work of more than ordinary difficulty. : By the sovereign, almighty grace of God the members of that church have been rescued from the depths of ignorance and ungodliness in which, in common with their countrymen, they once lived. Once help- May 17th. ESSAY. 261 lessly sunk in the horrible pit and miry clay, their feet now stand upon the Rock; once under a covering of gross darkness they now are the children of light and of the day; once sick nigh unto death, yea dead in sin, now they are alive with life from God Himself and the tide of moral and spiritual health has begun to flow through their whole being. But all this is only the beginning of the mighty change which they are to undergo. Though separated from, they are still surrounded by the vast mass of evil of every kind and form which was but lately their own native element, That they have escaped from it at all is a wonder : it is no wonder if its hurtful, debasing, and weakening effects cleave to them and render complete recovery and cleansing slow and difficult. They live in the clear light of Divine truth, but what purging their dim bleared eyes, so long dark, need! They are in the way of life, but what wonder if their walk is feeble and halting in paths so new and so steep and straight. The disease which still preys on their countrymen, unmit- igated in its virulence, has left them weak and wounded, with ; moral sensibilities well nigh dead and capacities for the reception and develop- ment of spiritual life almost wholly lost. We have then a difficult task before us: it is more than time that I should consider how we shall best fulfil it. And, seeing that the end to be attained is moral and spiritual, we must see to it that the means we use are moral and spiritual too. No mere intellectual culture, no mere extension of knowledge can secure the end proposed. The history of some of the most gifted individuals of our race, as well as the history of nations, furnishes sad and abundant proof that wide and varied attainments in knowledge are not only no guarantee for moral excellence, but even furnish no safeguard against gross corrup- tion of morals and impiety of life. We know that this is so in respect of merely secular knowledge and intellectual acquaintance with moral truth in those who do not profess to be Christian. But the history of the church itself presents us with too many examples of periods of no little knowledge of doctrine and general intelligence on religious topics, while the moral and spiritual tone of professing Christians was far from high. One of the complaints oftenest heard regarding the Church in what may be called Christian lands is, that while the means of grace abound and there is much knowledge and even much activity of a religious sort ; there is no corresponding elevation of the moral and spiritual tone in the mass of those who profess to be members of the Church. A few here and there give forth the sweet light of a saintly life, but these are few com- pared with the great numbers of professing Christians. And let us specially note that in some of these cases, while the moral and spiritual tone is high, there is comparatively little general intelligence and culture. Poor, unlettered, ignorant children of God often shine forth conspicuous among their fellow Christians as men of pure morality and high spiritual attainment. From which we learn that, while intelligence and culture are in themselves valuable and to be desired, it is not the case that they are necessary to, much less that they insure, the possession of superior moral character and spirituality of mind. I would comprehend under three divisions what seem to me to be the best, the chief means of elevating the moral and spiritual tone of the Na- tive Church :—T'irst, Painstaking and stated instruction in the word of God; Second, Much earnest and affectionate prayer on behalf of the con- verts; and Third, A high moral and spiritual tone in ourselves in all our intercourse with and labours on behalf of the Chinese. I.—As to the instruction of the native Church in those Scriptures . 262 Essat. May 17th. which are “profitable for doctrine, for reproof, for correction, for instruc- tion in righteousness” that it “may be perfect, thoroughly furnished unto all good works.” This is a very wide question, but I shall only attempt to consider it in regard to what bears specially on the subject in hand. In a Conference of Protestant Missionaries there can be no debate as to the duty and importance of doing all that can be done to instruct the converts in the Word of God. If we would produce moral and spiritual results it must be by means of that word brought home in power and in the Holy Ghost to the hearts and consciences of men. By taking heed thereto and not otherwise, can the ways of men be cleansed. Use what means we may, so long as this means is neglected, we shall fail in raising the Native Church to a morality that is truly Christian and to that spirit- uality of mind which is life and peace. We aim at a morality of which the world knows nothing save by hearsay. It is something more, some- thing better, something higher than the natural man can possibly attain to; for it springs from a mind renewed and a heart at peace with God. In its outward manifestation it may be much the same as the morality of men who know not God and lay no claim to being Christians. With their morality we, as Christians, cannot be content, nor can we be con- tent that the Chinese whom God has committed to our care should think it enough. Therefore let us affectionately ply them with motives, with arguments, with examples from the quick and powerful word of God teaching them that in that full and complete armoury, and there only, can they find all weapons, both of offence and defence, needful for them in their fight and struggle against all that is evil and towards all that is good. To get the converts, and especially the native pastors and preach- ers, to feel this; to get them to see that in the word of God, they have a rule of conduct for heart, speech, and behaviour in all the relations of life better, higher, and more comprehensive than all that their sages have ever taught, a rule of spotless purity and perfection and of Divine au- thority—to get them, I say, to see and feel this will be an important step towards the end we have in view. In that word they will find Jesus Christ, the all sufficient Saviour, evidently set forth for their acceptance, in that word the promise of the Spirit of all grace is freely made to all believing, seeking souls; these, love to God and love to man are taught as the sum of all duty and ‘the fulfilment of all Law; and life and immor- tality are brought to light. Let our chief reliance then be on the dili- gent and prayerful use of this Divinely adapted instrument. Let us, in humble dependence upon God, wield this mighty lever, and all odds against us notwithstanding, we shall succeed in raising the moral and spiritual tone of the Church. Itis by means of “the word of truth” that men are born again and become members of the Church of God; and it is by means of that same word of truth that they can grow up into the like- ness of their Father in heaven. As soon expect the little infant to grow up into the strong man without the food suited to its various stages of growth, as expect newly baptized converts to grow in spiritual life and in holiness without the ministry of the word. Therefore let our great aim be to be unto them ministers of that word, using every available means for making it tell upon the Church, for bringing it to bear on the converts in regard to their individual, their family, their social life. Let our aim be to get them so instructed in that word as that it shall become a lamp unto their feet and a light unto their path, the “man of their counsel” and their stay and strength in their conflict with sin. In thus instructing them, in thus commending to them the word of God as the one, the only perfect rule of life and means of moral May 17th. ESSAY. 265 discipline and spiritual growth, let us not forget that it is with Chi- nese we are dealing. Let us keep in view their national idiosyn- crasies, their mental habitudes, the force of their long-derived cus- toms and practi es, and the by-no-means meagre inheritance of moral teaching which they possess. We ought to study what I may call the philosophy of life from a Chinese point of view and try to estimate the value and force of its various elements, ascertaining its root-principles and marking their development in the national life as a whole. What is good and true in all these, in other words what will stand the test of God’s word fairly applied, let us readily acknowledge. Wisely used, we shall find it very helpful in leading the Chinese to a deeper and clearer knowledge of the Bible, and, what is of more importance in some respects, to a better understanding of how the Bible is to bear on their every-day life, to guide, and purify, and ennoble it. It is here that the unfitness of the Classical Books of China for the purposes of moral discipline appear. The long-tried, the amply-tested experiment has surely proved that even the best and purest of their books, the most honoured and most studied, are unfit to produce and conserve even a very moderate degree of moral excellence, whether in those who study them or in the masses of the people who are influenced by their lessons at second-hand. Tell us not that merely moral teaching, tell us not that the well-put maxims, the beauti- fully expressed sentiments of the sages in regard to truth, and right- eousness, and benevolence and the various duties of men in their several relations one to another, have power to purify and elevate the char- acter. Look at China after more than 2000 years’ experience of the force and efficacy that such teachings have to raise the character of a people. Have not such centuries of trial proved the vaunted wisdom and philosophy of man to be unfit to do this? They have been weighed in the balances and found wanting. Let them, then, come in humbly following the word of God, the Gospel of man’s salvation, to be tested and purified by it, and so adapted for their proper place as secondary and subsidiary handmaids to the Truth in her work of blessing men, by saving them from their sins and raising them to a new, a super- natural, a holy life. There is not a little that we have to correct and supplement in the teaching of the Chinese sages if we would use it for the end we are now considering. And, even what is true and unexcept- ionable, and indeed very choice and admirable in itself, has yet no virtue in it, no force and living energy to transform the character, to uproot the bad and instil and cherish the good. Of the deep-seated malady of sin, of the moral disease which preys upon man, and which is the origin and root of all the evil which they saw, Confucius and the lesser sages of China had little or no conception; nay, they for the most part ignored or denied it. No wonder that their cure for the evil is insufficient, and that their teachings have so lamentably failed to heal their sin-sick land. In vain do the Chinese extol their morality ; it is a morality of the dead, of the past, and it has no renewing, no purifying efficacy on the hearts and lives of those whose boast it is. It is in their books as a still, I had almost said, a stagnant pool of water. It flows not through their hearts and lives to purify them and enrich them with the fair fruits of righteous- ness. Now we bring to them the word of God which liveth and abideth for ever, that ‘‘pure river of water of life,” whose streams ‘‘make glad the city of God.” And wherever the waters of that river flow there shall be life, and on its banks spring up goodly trees, green and fruitbearing. For we not only have that Word “in the letter, but, by the grace of God, in the Spirit also. Herein is the essential difference between, and the 264 ESSAY, May 17th. infinite superiority of Christianity to all other systems of religion and morality. We make known to the Chinese the Living Christ, present in and by His word to all who accept it as the Gospel of their salvation. He is present with all who receive Him, as their Redeemer to forgive, as their Lord and Master to teach and rule them. He gives them His Spirit to dwell in them, to enlighten, and renew them, so that old things pass away all things become new. When, by God’s blessing, His word is understood by the Chinese converts, when its fulness of grace and truth are in some measure apprehended by them, and when through it, by the . gracious operation of the Holy Spirit, they are brought into living follow- ship with God the Father and His Son Jesus Christ, then, but not before, will there be an elevation of their moral and spiritual tone. For their sin will become hateful, there will spring up a growing hunger and thirst after righteousness, and prayer to their Father in heaven will be as the very breath of life to them. That word of God will be as a hammer to break their hard and stony hearts, as a fire to burn up their all too prevalent earthly-mindedness, as a stream of living water to cleanse away their pride and deceitfulness, and lust of gain. They must be brought low before they can be elevated ; and what can so effectnally humble men as a deep in-wrought sense of their own vileness and helplessness on the one hand, and of the unspeakable grace and mercy of God in Christ on the other, whence can this come save through the word of God shining into the soul? Therefore, I say again, let us do our utmost to instruct the Native Church in that word, assured that this is an indispensable means to her moral and spiritual growth. Let us teach the Chinese Christians to sit at the feet of Christ, not Confucius, and learn of Him. So shall much that now hinders their growth be broken down and dispelled, much that is erroneous in opinion and wrong in practice. So shall insincerity and pride, and a vain conceit of moral ability, give place to truth and lowh. ness of mind. So shall indifference towards things unseen and eternal, and that Sadducean scepticism which falls as a blight on the souls of men, give place to an assured belief in and blessed hope of that life and immortality brought to light in the Gospel. So shall that heartless for- malism and slavish yet hollow regard for traditional observances, which have done so much to cut up by the very roots all moral earnestness and spiritual longings in this people, give place to that devout regard for the will of God and that worship of Him in spirit and in truth which, in their reflex influence, are so mighty a means of purifying and elevating the character. Thus teaching them, thus by patient, careful instruction provid- ing that the word of Christ shall dwell in them richly, we shall lead them on to higher and higher attainment in moral excellence and spiri- tuality of life. As to what means we shall use to secure this instruction of the Native Church in the word of God, it is not needful that I should enlarge. Nor need 1 refer specially to the various ways in which the re- sults of this instruction shall manifest themselves in such matters as the. self-support, self-propagation, and self-government of the Church. I am more concerned to show that it is by means of the Word of God, explained and applied in the power of The Spirit, that we must educate the members of the Church in regard to this matter. It is only in so far as that word, by the Divine blessing, produces its appropriate effects on their hearts and lives that we are entitled to expect satisfactory results in re- gard to self-support, &c,—results which in their turn shall tend greatly to strengthen and develope the spiritual life and Christian activities of the Church. Jt is only from hearts subdued and purified by that word, “yeh, May 17th. ESSAY. 265 it is only from minds and consciences enlightencd and made tender by that word, that we can look for such results. Papers have already been read and othersare yet to follow on subjects bearing more or less directly on what I am now considering. It will therefore be enough to mention, and very briefly, some of the means whereby we shall most effectually bring the word of God to bear on the Native Church in order to elevate its moral and spiritual tone. Chief among these are the stated Preach- ing of the Word in all its fulness from Sabbath to Sabbath, with admi- nistration of the sacraments and due exercise of Church Discipline: Cate- chetical instruction of old and young: the establishment of both Day and Boarding Schools, especially insisting on the duty of every Christian congregation having its own Christian school: the establishment of well- equipped Training Institutions for Native Pastors and Preachers, and a diligent use of the Press for disseminating moral and religious truth throughout the Church, in a form and style that shall make it intelligi- ble to the great bulk of her members. If, depending upon God who alone giveth the increase, we faithfully use these and such like means to edify the Church by His word and so to raise it to a higher and purer life, we shall not labour in vain. IJ.—Mueh earnest and affectionate prayer on behalf of the converts. Need I prove this to be, need I commend this as, one of the best means of elevating the Native Church? Is it not that we might give ourselves to prayer and to the ministry of the word for the salvation of this people that we left our native lands? In whatever way, under whatever form we may be to the native Church the ministers of that word, whether, by direct preaching, or by Christian instruction in schools, or by Church discipline, or by the press, let us never forget that no way or form of our ministry can succeed apart from the gracious work of the Holy Spirit, and that we have no right or reason to expect that blessing unless we pray for it. O that I felt, O that we all felt more deeply, moro constantly, the word of earnest prayer in connection with every branch and department of our labours for the good of the Native Church. Can we doubt that our Lord and Master, when once and again He spent whole nights in prayer out on the lone hill-side, prayed much for His people ? And do we not all remember how the beloved Apostle of us gentiles again and again and yet again tells the Churches how he prayed for them, how he ceased not to pray for them, how always in every prayer of his for them all he made request with joy, and with thanksgiving ? And can we forget the fulness, the comprehensiveness, the lofty spiritual tone which characterize these prayers? They are brief, but who can ex- haust the full meaning of even the shortest of them; who, save by grow- ing experience, can understand what treasures of grace and spiritual blessing they make request for? I have often thought that it would be well for all missionaries who have the care of Native Churches devolving on them, and whose hearts yearn for their spiritual growth and pros- perity, to copy out the prayers of St. Paul on behalf of the Churches he cared for and make that their Liturgy, their guide and help, in praying for the Churches. And it will be well to remember Epaphras “too, whom St. Paul so highly commended, writing thus of him, ‘“‘ Epaphras, a servant of Christ, saluteth you, always labouring fervently for you in prayers, that ye may stand perfect and complete in all the will of God.’ That is the way to raise the moral and spiritual tone of the Native Church—pray for them as St. Paul prayed, as Epaphras prayed, labour- ing fervently for them in prayers and continuing thus to do with all importunity. As I said of the first means I noticed, painstaking imstruc- 266 ESSAY. May 17th. tion in the word of God, so I would now say of prayer. Use what means we may, so long as this means is neglected, or used in a half-hearted, perfunctory, or remiss way, we need not expect to be instrumental in raising the moral and spiritual tone of the converts. Many of them are, in a sense, the children whom God hath given to us, they are God’s child- ren committed to our care. Shall we not then with a fatherly pity yearn over them, looking on them with a loving, tender, Christ-like spirit, and cherishing them even as a nurse cherisheth her children? If we do thus regard them, it cannot, it cannot be but that we shall pray much and pray affectionately for them. O brethren, I would fain have my own heart, I would fain have the hearts of us all ever full, full to overflowing with this Divine love to the Chinese Christians—so shall we preach to them and instruct them and pray for them to some good purpose, and our hearts would rejoice in seeing a steady growth and progress in spiritual life. Let our prayers for them be special, at times minutely so. Let us pray for them man by man so long as this is possible; and may God speed the day when we foreigners shall have, through increase of members and the wide extension of the Native Church, to devolve this blessed duty and privilege on the Native Pastors. Let us also train and encourage our Native Assistants and Preachers to cultivate, through God’s help; this habit of prayer on behalf of the members of the Church. Thus by the mighty power of prayer shall we, under God, elevate the moral and spiritual tone of the Native Church. III.—A high moral and spiritual tone in ourselves in all our inter- course with and labours on behalf of the Chinese. When I received the letter asking me to write on this subject my first thought was, God help us! to raise others, we must ourselves have a high moral and spiritual tone. I need not stay to prove this; we all admit it. It is the teaching of Scripture, of reason, and of experience. A great, a solemn responsibility rests on us, for we are entrusted with a work that may well make us tremble as we think of the issues involved. We are, under God, giving a tone and character, a direction and tendency, to the Church of Christ in this most populous of all lands, which may affect for good or evil, for weal or woe, the character and destinies of multitudes yet unborn. How shall we best promote its growth in grace and in holiness of life? Certainly one of the best means, and second in importance to none, is the good example of a holy life, the manifestation in our daily, hourly conduct of a God-fearing, Christ-like spirit. This is a means of influencing the Native Church which the Chinese themselves will fully recognize. Their great teachers ‘insist on personal excellence in all who have authority in the family, the state, and the empire.” Nay they go further still and “require that such excellence be rooted in the state of the heart and be the natural outgrowth of internal sincerity.” For such teaching on their part let us thank God, and let us not be slow to take advantage of it in seeking to influence them. But their teachers, even the greatest of them, were manifestly lacking in some of the prime essentials of moral excel- lence, in truthfulness, in humility, in meekness, and in a forgiving, tender and unselfish spirit. Their ideal was a high one, but not so high as ours, not perfect with a Divine perfection as ours is. To that high ideal not one in all their history ever attained, not one of their sages, not one of their rulers. The new life, that which the regenerating Spirit of God produces, was wanting. Nor were they blessed as we are,—for our ears have heard, our eyes have seen the salvation of God, and we look in adoring faith and love to the Living Son of God, our Redeemer, our May 17th. DISCUSSION. 267 Teacher, our One perfect, lovely, glorious Example. O, then, let us take full advantage of our position and privilege; let us continue looking unto Jesus that we may be transformed into His likeness, and so, by the mighty force of a godly example, raise the Chinese to higher ideas of moral excellence and spiritual life. When all else may seem to fail, this will tell. Many of the members of the Native Church may be slow to take in our teaching, and through dullness of perception and lack of. spiritual insight, lose much of what we would fain impart to them in our stated meetings for instruction in the word of God. But we may depend on it that if we ourselves walk with God, if the life of Jesus is mado manifest in our daily life, if we each one of us can with good conscience say to them, ‘‘Be ye followers of me even as I am also of Christ,” then we are using a mighty, a most effectual means for raising their moral and spiritual tone. St. Paul could say, ‘Those things which ye have both learned and received, and heard and seen in me, do':” let us strive so to live, so to teach, so to speak day by day in our intercourse with this people that we too may with good conscience be able to say this to them. ‘Alas ! who of us all has attained to this P Are we not all ready to humble ourselves in God’s sight that we have come so far short of the glorious example that is set before us, and that therefore we have ourselves so imperfectly exemplified Christianity to this people ? We all know that the Chinese are not slow to notice and remark on our failings or inconsistencies. They are a sagacious, keen-sighted peo- ple, and generally ‘‘take our measure” pretty correctly. They will speak too of the example we set them, and of our failing—if we do fail—to ex- emplify that which we teach and require of them. Let us then see to it that they shall not see us, in our temper, speech, and whole manner and course of life anything that would hinder them. Let us strive so to live among them as that they shall be constrained to acknowledge that we practise what we preach. : Such then, to recapitulate, are the chief means whereby we must raise the moral and spiritual tone of the Native Church, Painstaking ins- truction in the Word of God, Prayer, and Godly Example. It will be well for us to remember that these are only means to an end, and that of and by themselves they cannot secure the end in view, viz., the glory of God in the edification and moral and spiritual well-being of His people. We must absolutely depend on Him both for grace to use them and for His blessing to make them effectual. If, however, we approve ourselves to Him as ‘‘good and faithful” servants in the use of them and humbly de- pend on His soveriegn, His promised grace to give them efficacy, we may confidently look for fruit to the praise of His Name. And, whether now, amid the toils of our spiritual husbandry, or in the coming rest of that better world where both he that sowcth and he that reapeth rejoice to- gether, we shall find that our labour was not in vain in The Lord. PrscussION, Rey. C. R. Minis, Tuxecnow, said :— How shall we best elevate the moral and spiritual tone of the native church members? I answer. : 1. By gwing them much and full, not partial or one sided Scriptural tevching. Mr. Burns is said to have told the brethren at one of the stations in the south ‘‘Your preaching is too evangelical.” The remark 268 DISCUSSION. May 17th. should be pondered well. All Scripture is profitable for doctrine. Let the ten commandments be read frequently in the Sabbath services, also parts of the Old Testament as well as the New. Thus for example read the Book of Deuteronomy. 2. By much discipline. Observe the Etymology, and remember the command of the Saviour, Disciple all nations. The standard of discipline _is not of course absolutely uniform in all the mission. All the members of the Presbytery of Shantung hold that labor on the Lord’s day is sin, and exercise discipline accordingly. We also discipline for the use of opium and in short for the habitual indulgence in any known sin. 3. By securing from them Much giving. Our people are poor, all poor. We have in our Presbytery four hundred and seventy-four members. they gave last year (a famine year remember) four hundred and seventy- four thousand cash. To them a thousand cash a year is much giving. By an article in the last Recorder I see the native Christians in the province of Che-kiang gave last year much less permember. The only exception is the Inland Mission. The Presbyterian mission members as previously reported give much the same. Some Missions report less than five hundred cash per member. 4. By stimulating them to much praying. Regular attendance at prayer mectings is very important. Another very important matter is family prayer, a duty I fear sadly neglected by a majority of our Christ- jans, 1 should like to know how many of our (say) twelve thousand Protestant Christians in China pray in the family. 5. By securing from them imuch work for Christ. This is not the time to discuss that subject in detail. When the proper time comes I may say something as to methods by which aggressive Christian work may be promoted. What I insist on at present, is the general principle, that every Christian should be brought to engage in some form of aggressive work for Christ. Finally Strive to develope in our Ohristians a marked, individuality The prevalent patriarchal social system of the Chinese, is all against this. The Spirit of Christianity as also of sound morality is opposed to this venerable system. Withont a strong sense of individuality, we shall never raise the moral or spiritual tone of our Native Christians very high. ‘There will be neither much praying, or giving, or working, without it. Every man must be master of his own conscience, his own time, and his own property, whatever his father or grandfather may think on the subject. Rev. S. L. Batpwiy, A. M. E. M., Foocnow, said :-— _ That in all matters of church discipline we must carry with us the convictions of the native church. Take for example the Opium Question; in Foochow they had no difficulty at all in the matter, simply because the 1200 members of the church were all of one mind that no opium-smoker should be admitted. In Ku Cheng 14 out of the first 17 Christians there had been opium smokers, but every one had abandoned the habit, and now they would not think of receiving any one who did not. The regu- lations with regard to foot-binding, which some had thought severe, were made by the native church, not by foreigers; and so in all similar matters we should be careful not to force our own views on the Chinese, but state clearly and calmly the reasons for them, and the native church would, if such views were Scriptural, come round to them. With regard to Sabbath observance he would add that in Foochow the rule of the church is to strictly require it. May 17th. DISCUSSION. 269 Rav. G. Jonn, L. M. 8., Hanxow, said :— The importance of this subject cannot be overestimated. To raise the tone of the Natiye Church it is absolutely necessary that our native brethren should be brought to believe in the Holy, Ghost—in His personal presence and conscious indwelling. We must teach them to hold close and constant communion with God. They are apt to look to the mis- sionary for everything—to lean upon him as children. They depend upon him for instruction, guidance, and inspiration in everything. Whilst this is the case they will never rise to a high plane in the Christian life. Ere they can become strong men in Christ, they must be brought to be- lieve in, and cast themselves upon the living, ever present God. I shall never forget what I witnessed about two years since when the Spirit was ‘poured out from on high” on some of the Native Christians at Hankow. Feeling intensely my own lack of spiritual power, I spent the whole of a Saturday in earnest prayer for a baptism of the Holy Ghost. While thus praying the question suggested itself to me. ‘‘ Why not pray for the same blessing in behalf of the Native Church?” I then felt for the first time that I could ask in fuith that the converts might receive a baptism of the Holy Ghost, and be filled with all the fulness of God. On the following morning I preached on the subject. The inspiration of that service I shall never forget. At the close of the service I proposed that we should meet for an hour on every day of the ensuing week to pray for a baptism of the Holy Ghost, and to my great joy I found that the converts were just as anxious for it as ] was myself. From 50 to 70 of them met day by day, and, confessing their sins with tears pleaded for the outpouring of the Spirit of God upon themselves, the Christian Church in China generally, and upon the nation at large. The Native Church at Hankow received an impulse then, the force of which continues to this day. The Holy Ghost became a mighty reality to many. Even the religious vocabulary of the Church underwent a change, becoming at once less full of the human element and more replete with the Divine. Many of the brethren became much more bold to speak the word without fear. Where once other things were preached, Christ and His pow- er to save is now the theme. Some months after these Meetings were held one of the converts addressed me thus:—Teacher, when I was an idolater J was an out-and-out idolater. I fully believed in the idols aud worshipped them with all my heart. When I became a Christian my belief in God was as thorough as my former belief in the idols had been, and I gave idolatry up entirely. But Christ was never very real to me till that week of prayer, and I was consequently a very timid Christian, and dared not to confess Him before my friends. I learnt then, however, to belicve as thoroughly in Jesus, and He has made me very courageous. I now love to speak of Him to all Whom I meet and I fear no one.” “He shall not speak of Himself ;” ‘‘He shall glorify me.’ The Christians for the most part are carnal, and consequently weak and sickly. How are they to become spiritualP This is the vital question. Much must depend upon ourselves. If we as Missionaries would help them in this respect, we ourselves must seek the baptism of fire and be filled with the Spirit. We cannot reasonably expect them to rise above ourselves. Some of us seem to wonder that the Chinese Christians are so slow to rise to a high standard of Christian excellence, though perhaps conscious of a terrible void in our own spiritual life. Let ws be what we wish them to be, and they will spontaneously catch the inspiration; for there is something contagious about the life of God as fully realized and powerfully express- ed in the life of man. In our teaching and preaching we must con- 270 DISCUSBION. May 17th. stantly lay before the Native Christians the highest ideal of a Christian man and Christian Church, and urge them in every possible way to realize it. It is of the utmost inportance that those whom we employ as native assis- tants should fairly represent this ideal. It is the ruin of spiritual work to employ unspiritual men to carry it on. The converts themselves take the key note of their religious life from the men whom we employ more than from ourselves; and outsiders judge of Christianity more from the lives of our native pastors and preachers than from their words. The whole work rises or sinks with them. How needful then it is that they be men full of the Holy Ghost and of faith! One point more. The mer- cenary element should be strictly and conscientiously kept out of the Church. No good can accrue from employing men void of know- ledge, zeal, earnestness, and adaptation. We had better work with- out native assistants than employ men simply because they are the best to be found. We should never employ a man because he has nothing else to do. We should never employ a man that is not really needed. We should never employ doubtful men in order to carry out certain schemes of our own, such, for example, as establishing new stations. If God has not given the men, we may rest assured that He does not want us to at- tempt the work. High salaries should not be given; because they lead to worldliness on the part of those who are employed. They awaken wrong motives in their minds, and neutralize their influence among both the Christians and the heathen. A native assistant should never be retained when once he has proved himself to be unworthy of his post. Moreover, money and rice should never be given to induce people to attend divine services, Bible Classes, &c. I believe that money has been a tremendous curse to the Missionary work in China; and I believe, also, that the moral and spiritual tone of our Churches will never rise whilst the mer- cenary element has any place among the forces employed by us. It is’ not money that we want, but God. More of His inspiring and indwell- ing Spirit. We would do well to keep the staff of paid agents as low as possible, and encourage the private members to do Christian work. Make them preachers; but don’t pay them for their sermons, and don’t engage them as paid agents as soon as they evince evangelistic gifts and graces. At Hankow we have a number of voluntary workers, who are doing an earnest and successful work though not in the receipt of a cash of payment. . Rav. C. Goopricu, A. B. C. F. M., T'unacuow, said :— With Mr. Gough I would say, 1st, Beample. By a holy and blameless life shall we draw our Church members most powerfully toward a higher life. When a rainbow is bright enough, then a secondary rainbow is born out of the heavens. And when the first becomes still brighter, luminously bright—the secondary rainbow appears almost as bright as the primary. It is thus, first of all, that we are to make the lives of our Native Christians more radiant with the beauty of holiness, by living radiant and beautiful lives before them. Do we desire them to keep the Sabbath? Let ws keep the Sabbath, not after a constrained and conven- tional method, but just as if a bit of heaven had dropped out’ of: it, making the day a great joy and blessing to ourselves. In respect to the Sabbath, let us be more careful of our example. : I mention, 2nd, Christian Fellowship. We need to mingle with our Chinese brethren so much, and on such terms of loving sympathy, as to May 17th. DISCUSSION. 271 make them feel and know that we have a genuine and hearty love for them. By this means we shall gain a great leverage upon them, and help to lift them up. And, 3rd, We must teach them the Bible. And in such a manner as constantly to bring out new and unexpected flashes of truth. It was said of McCheyne, that, in reading the Bible at family prayers, he seemed like a person looking for pearls. When we teach our Chinese brethren from the Bible, we ought constantly to be bringing up pearls. By our own deep love for, and constant con amore study of the Bible, and also by our enthusiastic faithfulness in teaching from it, we shall do much toward leading our converts to-a love for, and study of the Bible. Others will speak of prayer, giving, and other branches of the subject. Rey. Dr. Epxins, L. M. §., Pexine, said :— I wish to say a word as to how we conduct Missionary operations in Peking. Ist. We keep enquirers three months on probation. There are cases in which we admit them sooner. Our rule is capable of expansion in both directions. With regard to Sabbath observance, opium smoking and other kind- red subjects which seem to be important to us all. I think we should teach the native Christians from the Scriptures and allow them to legis- late on these points. Let them be chiefly responsible, we are not called upon to legislate. They have in the Bible clear directions with regard to all these questions, and, I rejoice to be able to place the chief respon- sibility in their hands. I regard the native Christian as one who believes as we do in the Lord Jesus Christ, let him only study carefully the Gospels and Epistles and he is then in a position to judge for himself on these points. With regard to the best means of elevating the moral and spi- ritual tone of the Native Church I would say, set all the converts to work. Let every one have something to do for Christ. They must not be allowed to be idle. Let there be opportunity given for the outflow of Christian love and zeal. This will do much to raise the character of the native Christian; further, we should not leave the Native Church without the benefit to be derived through the use of special efforts for the revival and growth of spiritual feeling, such as have been employed of late, in the Church of England and other denominations, and also by the Amer- ican Evangelists in Great Britian, the beneficial effects of which are admitted to be very great. In China the men are the same and the Gospel is the same, we ought not then to leave our native churches with only the ordinary means of grace, special means should be used. We should bring before them the fact of modern revivals, in which Burns and Moody have been agents used of God. In bringing these facts before them we should urge them to much prayer. Thus will the moral and spiritual tone of the Church be elevated. 272 ESSAY. May 17th. EVENING PESSION, ESSAY. The Duty of the Foreign Residents aiding in the Evan- gelization of China and the best means of doing so, BY Tue Very Rev. Dean Butcuer, D.D. “Two thirds of the human race” says* Dr. Déllinger ‘that is to say 800,000,000 persons in all have still to be gained for Christianity and European civilization.” When we keep this fact before us we cannot help feeling the overpowering importance of any question connected with Missionary labour. To be asked to take any part in a discussion like this is a high and peculiar privilege, but it is at the same time a privilege weighted with the heaviest responsibility. The contributor of even a humble suggestion to this meeting is sensible of risk lest he should not say the right thing, lest he should say the right thing in the wrong way, lest he should bring one point of a question into undue prominence and unintentionally leave some matter of eqnal interest in the background but atleast he is sure of a fair and friendly hearing and pardon for fults of omission and commission if only, as I hope is the case to-day, his hearers, believe 1st in his sincerity of purpose and 2nd in his profound and penetrating consciousness of the gravity of the subject. What is that subject? We are to consider the duty of the foreign residents aiding in the evangelization of China and the best means of doing so. Concerning the duty very little need be said. It is obviously the work of the Church to obey the injunctions of its Divine Head. “Go and teach all nations” is as emphatic a command as “Do this in remem- brance of Me.” Besides, if we really and truly believe in Christ ourselves we must be anxious to diffuse the knowledge of Christ amongst others. A man is said to “use” material wealth only when he employs it for the good of others, and in like manner the treasures of spiritual truth are not to be kept to ourselves but are to be diffued and distributed. “ Free- ly ye have received freely give.” It falls to my lot next to consisder the means whereby the natives are to be reached {by the Gospel Message, and the various instrumentalities that the residents have at their com- mand to effect their object. Now here. as the Scripture says, there are ‘diversities of gifts.” Some of the residents have more influence than others. We must distinguish between the different classes, and strive to point out what weapons for the Holy War are at the disposal of each class. Consider what means can be used by (a) Diplomatists and Officials, (b) Sailors, (c) Medical men, (d) Journalists, (e) Merchants, (f) Foreigners in the employ of the Chinese, (g) Missionaries, respectively to aid in making China Christian. ' Diplomatists and Officials. It is obvious at the first glance that the representatives of Foreign Governments have the power if they have the will to forward the cause of true religion in the country {to which they are sent. We have re- cently seen how a great blow to the spread of Christianity in China has been averted by the action of Diplomacy. Had Great Britain hurried into war after the unfortunate catastrophe in Yunnan, general disturbance ae —_— * Address reported in The Guardian, January, 1872. May 17th. ESSAY. 273 would have followed, and missionary work would have been put back for fifty years. Had a war been fomented instead of discouraged between this country and Japan an unsettled state of affairs eminently unfavour- able to the quiet progress of Christianity would have resulted. The Teacher would have found it very difficult to pursue his task in peace. In the one case the Foreigner would have been directly chargeable with the trouble in the minds of the Chinese, and in the other he would have been closely associated with it. The natural distaste for everything connected with the men who so literally and truly come to turn the world upside down would have been strengthened into aversion and the religion of the Prince of Peace would have been linked in men’s minds as it has too often been in past years with war and bloodshed. At present we stand in a very much more advantageous position than we should other- wise have done, and I cannot avoid saying that during the recent crisis the policy of H. B. M.’s Representative appears to me to have been directed towards those objects which religious men and those who have the interests of their fellow creatures at heart should most earnestly desire, and most thoroughly approve...The Consuls haye much in their power and without “warrior statesmanship” they may keep the impor- tant truth in mind that a man by becoming a missionary does not cease’ to be a citizen, and that as missionaries as a rule present European character in a favourable light and are engaged in efforts to become ac- quainted with the Literature and modes of thought of the natives, they are well worthy of support even on other grounds than those spiritual ones on which they would themselves probably base their appeal for assistance. Lawyers and judges have a difficult task. Dean Stanley preaching on the day of intercession for missions from Rev. x. 15 ‘‘The kingdoms of this world are become the kingdoms of our Lord and of His Christ”’ referred as an instance of. our imperfect but hopeful realization of the Highest Ideal to ‘“‘the purity of our Judicial Bench as compared with the practice which prevailed two centuries since of judges receiving bribes from suitors, thus corrupting justice at its very source; the godlike attribute of mercy abolishing the punishment of death for various minor offences and forbidding the tortures which were formerly inflicted with- out scruple as well on the innocent as on the guilty.” It would be well if the Chinese could be brought to understand that these wholesome and excellent customs flow from our Religion. It would be well if they could understand that justice is “truth at work” but alas! the Parable of the mote and the beam applies in this instance with trenchant force, and we know that when the Chinese officials were reproached with the tedious length of the judicial enquiry into the circumstances of Mr. Margary’s murder they referred with a poignant accuracy of retort to the intermin- able length of the Tichborne Trial. The Sailors. European civilization first greets Asiatic eyes in the bodily shape of a British sailor. After awhile the Oriental learns to become acquainted with this rough and ready missionary and possibly he often finds that the object of his awe, disappoints him on intimate acquaintance. The spectacle of a drunken sailor reeling through the streets of a Chinese town is demoralizing and shameful but it must be admitted that in the British navy the temperance movement which has been set on foot in recent years has been productive of the happiest results. Officers following the example of good Charles Parry, the Hedley Vicars of the navy have also done great good by interesting themselves in the spiritual 274 ESSAY. May 17th. welfare of the men under their command and when the master vice of drunkenness is once fairly got under we may hope that’ a favourable rather than unfavourable impression will be made by a class of men whose characteristic qualities, courage, love of fair play, and frankness are really good specimens of virtues greatly needed by Asiatics. The sailors have much in their power and naval officers are doing far more good than they imagine when they look after their men, and try to keep them in good ways.* The captain of the gun-boat who at some self sacrifice strives to make his crew sober and godfearing specimens, rough perhaps but genuine, of what our religion is when carried out in daily life, does a real service to Christianity, and discharges his duty as a foreign resident in aiding in the Evangelization of China. Medical Men. Medical men have done and are doing much to assist in the Evange- lization of China. The efforts of the physicians and surgeons to relieve the sufferings of sick and injured natives are most praiseworthy. No one can walk through the wards of the hospital in the Shantung Road, Shanghai, for instance, without seeing how the devoted labours of the medical officer and the visiting surgeons exhibit the very best side of practical Chritianity, when we read of five or six hundred patients being treated in the wards in one year and thirteen thousand out patients be- ing prescribed for we see what an amount of physical misery must be alleviated by the various hospitals and dispensaries in connection with the Great Missionary Societies and when we reflect that the patients are visited by kind and earnest ministers and have the message of salvation simply and affectionately expounded to them we see at once what prac- tical help to the preacher is afforded by the physician. The Missionary Hospital is the best sermon on the Parable of the Good Samaritan that can possibly be preached. The Journalists. In a recent though unauthorized version of the English Litany a petition is interpolated to this effect. ‘That it may please Thee to help all literary persons, and editors of the Public Press that they may use all their powers in the cause of Truth and Righteousness and rise above the praise and blame of men.”...The propriety of introducing such a pet- tion may be doubted but its presence even in the Liturgy of a single congregation witnesses to the importance that the press has now as- sumed as a channel of good or evil. The foreign press in China might be made an engine of immense usefulness if it were conducted with vigour and singleness of aim, and I am by no means prepared to deny that it has done good service in past years. Still it seems to me that probably from faults on both sides a want of sympathy with missionary enterprise was perceptible in the newspapers published at the treaty ports up toa recent date. I think this was an unfortunate circumstance for the missionaries, for the communities, and especially for the journalists themselves. The missionaries suffered less damage from the actual violence of the assaults than they did from the smarting sense of un- merited censure which these assaults engendered and from a feeling of estrangement and suspicion which grew out of the opinion that the effusions of an inexperienced newspaper editor represented the deliberate convictions of the foreign residents. The communities were discredited at home when their commercial and moral character was assailed in the * May I instance the work done lately by Commander Bax, R.N. of the “Sylvia” whose loss we have had lately to deplore ? May 17th. ESSAY, 275 British Parliament and elsewhere and the hostility shown by our Press to the only men who were labouring unselfishly to befriend the Chinese condemned us out of our own mouths. But the journalists themselves suffered most severely from the line they were thoughtlessly betrayed into taking as they lost well informed and trust-worthy correspondents in the interior and thus impoverished the literary character of their organs. Had experienced missionaries been encouraged to contribute the stores of knowledge they possessed the value of the newspapers published here and at other ports would have been vastly increased. I recognise with pleasure however a very great improvement in this respect. The journalists have awakened to a sense of their responsibilities and a better tone altogether is observable in their treatment of religious topics. I cannot leave this subject without saying how much good I think may be done in this country by Chinese newspapers. I recollect on one occasion hearing Sir Thomas Wade say that he thought “a picture paper,” a Chinese ‘Illustrated News” in fact, would be a most valuable organ in the regeneration of China. The attempts made at Peking by Dr. Martin and others and here by Mr. Farnham are most creditable. Why should not the great Missionary Societies unite in ‘publishing an entertaining and instructive magazine for the Chinese with woodcuts of places which exist and events that have occurred outside the Middle Kingdom. It would penetrate into the interior, and enkindle a spirit of enquiry, and lead the natives to ask the why and the wherefore of per- plexing phenomena in natural history and science. It would tell them of the achievements of western nations in arts and manufactures and gra- dually extend amongst the millions of the Flowery Land that spirit of intelligent dissatisfaction with the present which when guided aright is the guarantee of all progress, and when neglected the germ of revolution and anarchy. Such a periodical without containing essays on dogmatic theology might be pervaded and suffused with the spirit of our religion, and the reader while fancying himself enamoured of civilization would find himself learning to love Christianity. Foreigners in the employ of the Chinese. This large and increasing class of persons have many opportunities of forwarding the cause of Christianity. They have the great advantage of familiarity with the language and they are on terms more or less con- fidential with influential natives. The Chinese naturally refer to them for information and they can do much good by “putting in a word”’ for Christ. When questioned as to western progress they can ever bear in mind the connection between Christianity and Civilization. Their posi- tion of course is peculiar and requires tact and judgment but I am assured that a Huropean who displayed a constant reverence for his religion would gain and not lose thereby the respect of his Chinese masters. Lhe Merchants. I recollect when I first arrived in China I received a visit from an estimable and experienced missionary. He asked me ‘‘How I liked Shanghai?” a time honoured conventional question. I returned an equally time honored and conventional answer that “it was larger than I had been led to expect” or ‘‘more European than I had been led to expect” or something of the sort. He replied with a look of solemn rebuke which impressed me painfully. “You must not forget that you are in Satan’s seat.” It was a revelation of a state of things of which I then knew nothing. It revealed to me that the merchant and the missionary were in an attitude of antagonism. This state of affairs [ 276 ESSAY. May 17th. rejoice to say is mending. Both parties now understand each other better and in a few years I have every reason to think we shall find earnest laymen engaged in trade doing much to civilize the Chinese and to help on the cause of Christianity. We must front a great and formidable difficulty which the merchant has to get over, viz., the Chinese language. It has been alleged that much evil would have been avoided if the mer- chants had at the outset mastered the language of the country. They have not done so, and J cannot help thinking that perhaps it will turn out that things have been ordered for the best. At present the Chinese are busy learning English, and if we may judge from the difficulty which appears to exist in finding a proper word for God in Chinese, it is obvious that if any large number of the black-haired race succeed in mastering English they will have a far more convenient vehicle for the conveyance of ideas distinctively Christian than is presented by their own cumbrous tongue. They may be induced to learn the great language of the Western world from motives purely secular, but this is a matter of little conse- quence. We may be sure they will learn it, nay: they are learning it already, and we may be sure they will soon find how impossible it is to detach European civilization from Christianity. Alexander’s conquests made Greek understanded of the people in the Hast, rendered the transla- tion of the Septuagint necessary and so placed Greek, a tongue of singu- lar copiousness and beauty, ready in the mouths of the first promulgators of Christianity, and an important aid to them in the work of evangeliza- tion. In like manner may not our English tongue be honoured by ser- ving as the medium which shall convey to the Chinese not only the treasures of literature and science, but the good tidings of Great Joy, the Gospel of Jesus ? I am, however, perhaps going beyond the scope of this paper, when I venture to express a hope which to many here will seem romantic. I proceed to safer and surer ground. The merchants can all preach Christ by living as Christians. We know that in India in the early days of British intercourse the lives of the foreign residents were a scandal and a shame to the religion they nominally professed. There is still room for improvement, and it is to be feared that there is much truth in the des- cription of European life in India given by an ordained native, Mr. Goreh at a recent Church Conference.* ‘“ Moreover, the Christianity generally presented by the lives of Englishmen in India seems to have of devotion as little as possible and of comfort and enjoyment as much as possible. And I cannot help feeling that such an aspect of Christianity is not only calculated to suppress all high aspirations in the hearts of native converts after heroic acts of religion and self-denial for which my countrymen have always been very famous, but it also makes the conversion of the unconverted more difficult.” In China in the earlier days of foreign intercourse there was much to condemn. Men left the ties of home behind them and led lives that could not be expected to prejudice the natives in their favour. The social life of our settlements is even now disfigured by staring vices. But I hope and believe the worst is over. Now many settle and resolve to live in these China ports for the best years of their lives, and I cannot help feeling that they present in the order and decency of their domestic lives examples that the natives may copy, not pictures of recklessness that even an imperfectly educated hea- then conscience refused to accept as a model. Further the merchants * Report of speech of Rev. Nehemiah Goreh at Grantham Conference in Church Missionary Intelligencer for February, 1877. May 17th. ESSAY. 277 exercise wide influence by showing how Christian Law and Education affect their business transactions. The spirit of what we call “fairness” is the growth of Christian education though we are apt to forget that it is so. he principles of mercantile honour proceed mainly from the teachings of Christianity. A heathen has little beyond mere expediency to govern business transactions and it must be of use for merchants to set a good example of upright dealing to the Chinese. I suggest four points that have to be amended :— 1.—That the foreign merchant not only for his own sake but for the sake of those that are without should be regular in his attendance at Public Worship. 2.—The foreign merchant would do well to interest himself in schools where the natives are taught English. 3.—The foreign merchant should avoid ridiculing the religious observances of the natives. It is no sign of true religion to affront a false. 4.—The foreign merchants’ wives might possibly with advantage strive to become acquainted with the inner life of the Chinese women— and thus pave the way for efforts akin to those of the Zenana Missions in India. This subject really deserves a whole paper to itself and I only indicate it here as a topic which may be profitably enlarged upon and pressed with emphasis on the attention of the Foreign residents. I should be guilty of an unpardonable omission if I did not refer to a recent occasion in which the merchants at all the ports in China not- ably in this great city community have indeed shown what spirit they are of in no uncertain or lukewarm manner. The princely generosity to the sufferers from the Shantung Famine is a practical proof that the les- sons of the parable of the Good Samaritan are living realitics amongst us. In the presence of this active charity I see a power greater than that of a thousand sermons to win the hearts of the Chinese to recognize the beauty of the practice of unselfishness and haply in the fulness of time to seek to understand the principles whence Christian Benevo- lence flows. There is one consideration yet which is full of hopeful augury. The misunderstanding between the missionary and merchant grew out of mu- tual ignorance. As this ignorance is dispelled we may look forward with confidence to a better time. Increased facilities for communicating with the interior will reveal to the merchant how much the missionary has done. When the Woosung Railway was first opened, the Shanghai re- sidents were surprised to find a flourishing little Church of the American Episcopal Mission at Kong-wan. Many like surprises await them. They will find the Chapel and the School House where they little expect ta meet with either, and they will learn that these missionaries have been predisposing the Chinese in favour of foreigners, and so preparing the way for their kindly reception in many towns and villages of which they scarcely know the name. The Missionaries. The framers of the Question which I have been so kindly requested to undertake possibly had exclusively in view the religious work which should occupy the leisure of the foreigners engaged in secular professions and trades, but 1 think that the missionaries themselves are in the most distinct sense of the word “foreign residents” and therefore that I may include them in my remarks. To doso is a task of delicacy and difficulty. Because I may be charged with presumption in venturing ta 278 BSSAY. May 17th. offer suggestions on a matter with which I have no practical acquain- tance and'specially for a man whose work does not lie amongst the Chi- nese to speak of the best means of converting them to Christianity in the presence of an assembly of venerable and experienced missionaries like that which is gathered in this Hall seems like lecturing on the art of war in the presence of Hannibal. However it must be borne in mind that some good may result from the remarks of any one who approaches the subject from a new point of view and who is free from the bias which the best man who has worked for years in a particular groove and on a parti- cular system must feel influencing his judgments. I would say then that what we require may be summed up in few words. A.—Definiteness and Identity in Teaching.... B.—Devotion of Pursuit in the Teachers.... C.—-Just representations of the Divine Nature .... The first point is of great importance. We want the Christian Teachers to agree as to what they are going to teach. It may be said that when we bear in mind the numerous differences existing amongst Christians, it is hopeless to expect this identity. It may be said that all Protestants hold in common a sufficient amount of doctrine to insure that in the main the self same truths will be taught. These assertions are both partially true, and only partially true. In regard to the first proposition, I decline to believe that in these days men will fight for their particular crotchets with the unrea- sonable zeal with which they fought in older days. We have seen men of different beliefs kneeling to receive the Holy Communion as a solemn preparation for the important task of translating anew the Holy Scriptures which are the title deeds of our faith. The Company who have been working harmoniously at the revision of the Sacred Books contains men of various Sects. Surely when we see such a body of Christian Scholars as are now at work on the Revision of the Bible merging their differences and contributing each his quota of learning and experience to the great object, we need not despair of seeing a convention of delegates from all the sects uniting to agree upon a Creed of Essentials which shall be the basis of missionary teaching thronghout heathendom. I believe that if religionists would clear their minds of the mists of prejudice, they would nearly all agree to accept the teaching of The Apostle’s Creed, and surely if they would do this it would be an unspeakable gain to the cause of Christian Missions. Surely the best means for Foreign Missionaries to employ in aiding the Evangelization of China is to give up some of their peculiar Shib- boleths and to endeavour to speak the same language as their Brethren. There is a deep significance in the history of St. Peter’s Fall. It was the local and provincial accent that betrayed him to the High Priest’s servant as the denier of his Master. How often in like manner has the peculiar crotchet which a man is proud of as the distinguishing mark whereby he is known from other Christians been really the hindrance of his reception of the full benefits of vital communion with the Lord of the Universal Church. I confess that when I think of the Revision Committee and its comprehensive spirit I cannot but see in it an augury of a better time when a similar gathering may take place. Where so fitly as in “The kingliest Abbey in all Christian lands, The lordliest, loftiest minster ever built To Holy Peter in our English isle,”* * Tennyson’s “ Harold.” May Ivth. DISCUSSION. 279 the Abbey of Westminster-—to consider what we propose actually to teach, what Creed shall be the Missionary Symbol. And might not the earnest endeavor to compose such a Creed force on us all the conviction that the vital truths are held in common by “all who profess and call themselves Christians,” and thus the standard carried forward in the van of the Battle against Heathenism might be at a later period the “ensign on an hill,” the rallying centre for the various regiments who after bearing it on its victorious way might return when the conflict was over to adopt it as their only flag through long and happy after days of peace. B.—Devotion of pursuit in the teachers. co Thold it as a great misfortune that missionaries have engaged in business. Literature and education properly occupy the attention of religious teachers, but other callings are out of harmony with their pro- fession. In some cases of course Missionaries who have been suddenly deprived of supplies from home have been compelled to work for their living. But only extreme necessity justifies the adoption of secular call- ings by ministers of the Gospel. C.—Just representations of the Divine Nature. There can be no doubt that Missionaries will have far more success than they have hitherto had when they give up hinting that all the heathen are lost everlastingly. St. Chrysostom’s comment on St. Paul’s 2nd Chapter of Romans should have set this question at rest. Yet still we find the old doctrine appearing occasionally, hampering the freedom and marring the clearness of the Gospel message. On this matter I can- not refrain from quoting the late Dr. Norman McLeod ; “That no soul is saved except through the blood of Christ, and that no soul is saved without belief in Christ, are not equally true propositions; for, if so, all infants would be damned. Now as all admit that infants may without faith (of which they are incapable from their age) be saved by having the benefits of Christ's death imputed to them, so, for ought we know, heathen, who are incapable of faith from their circumstances, may have the benefits of Christ’s death in the same manner, and so their natural piety will be the effect and not the cause of God’s showing mercy to them. We preach to such because we are commanded. God may raise a sick man by a miracle; but our duty is to use the appointed means.” Some of those “means” I have endeavoured imperfectly to indicate in the paper which I now leave to your candid consideration, ————+. > e- _ Piscussion. Rey. W. Mutrueap, L: M. S., SHanauHat, said :— He felt constrained to say a few words on the paper that had just been read. He appreciated much the fact that the Reverend Dean had undertaken to write it. The subject was most appropriate in his hands, and he had treated it in a practical and pointed manner. It was gratifying that the Dean had always identified himself with the mission- aries and their work. He had often met them in their local conferences, and taken an active part in their mutual deliberations. The present was an occasion in which it was pleasing to see him associated with them, and expressing himself on a matter of such interest and importance, as the bearing and relation of the foreign community to the missionary work, He would simply refer to one topic connected with it, as this 280 DISCUSSION. May 17th. seemed a most suitable opportunity for doing so. Hitherto there had been a lamentable schism between the Missionary body and the communi- ty at large, and many detractory things were often said, the one of the other. Strangers and new comers were greatly surprised at the unfavor- able remarks they were compelled to hear of Missionaries and their work, and without further inquiry they were apt to suppose there was surely some foundation for them. But the fact was in regard to this point the utmost ignorance obtained, and it would be well if both parties were to know each other more fully than they generally do. He readily admitted that the missionary cause had been most materially helped by the mercantile interests in China, as it was owing to these in great measure that the country had been opened, and such facilities secured for the preaching of the Gospel. In other wars too, valuable assistance has been received from the mercantile body in carrying out the end and objects of the Missionary enterprise. Allusion had been made to the famine in Shantung, and the noble response that had been given to the appeals in connection with it. And this was only one of many similar acts in which the one section had been most serviceable to the other. He would plead that both classes should come to a better understanding than in time past. There had been too much separation between them, and his persuasion was that by a more intimate acquaintance with each other, a far greater influence for good would obtain, which would be for their common advantage and the good of the multitudes around them. Rey. A. Foster, L. M. 8. SHanewat, said :-— The greatest obstacle of foreign residents in China aiding in the evangelization of the country, is their own indifference to the matter, and their want of interest in it. For that indifference, we as missionaries are no doubt partly to blame. Perhaps if we were more enthusiastic about our work, we might impart to others something of our own fire. But be that as it may, the apathy which laymen in China generally exhibit in regard to the work of missions, must be overcome before any scheme for associating them with us in our work can be of any value. It is useless to suggest to men the means of doing that which they have no inclination todo. Speaking generally, the first thing we have to do, is to set forth to our countrymen a higher view of life and its responsibilities than is ordinarily entertained by Christians either at home or abroad. Suppos- ing, however, the case of laymen who are really in earnest in the desire to promote the glory of God in China, several courses are open them. Schools, preaching stations and other existing agencies might be strength- ened by their personal efforts, presence and sympathy. I will single out one special subject of great importance and confine my remarks to that, leaving other speakers to dwell on other schemes of usefulness. I believe that an immense amount of good might be done in China, by an exten- sive system of practical benevolence. The salutary effects of foreign generosity in the relief of the famine stricken districts of Shantung during the present year, have been alluded to. It has probably impressed the Chinese as nothing else has ever done with the practical results of Christianity. Our generosity to the sufferers in the North is nothing to boast of. As Christians we have performed a simple act of duty. But why should we not do as much every year for the relief of the poverty and suffering which always abounds in China, as has been done this May 17th. DISCUSSION. 281 year to meet this particular emergency? If the Christian Church really wishes to represent the life of Christ to the Chinese, she ought to exert herself in the matter of practical benevolence, and we as missionaries ought to take the lead; we ought to organize schemes in which our Christian fellow countrymen may co-operate and to which they may de- vote not only their money but that which costs them more than money viz., their personal support and sympathy. While as missionaries we cannot overestimate the importance of our spiritual work, we ought not to disregard the bodily and temporal wants of the Chinese. Christ found time to minister to men’s physical needs as well as to their spiri- tual needs, and so long as we value for ourselves physical comfort and social enjoyments, we ought todo the utmost in our power to impart these blessings to our needy and suffering fellowmen. There is some danger of our talking more than we feel about the value of men’s souls. Really to perceive as Christ perceived the worth of a human soul, we need a high spiritual education. Men do not arrive at itina day. The first disciples before they became fired with a desire to save the world, had to undergo a course of training, and it is the same with Christians to-day. We as missionaries need this high spiritual education for our- selves, and we want to see it in our fellow countrymen. No where are we so likely to find it as by following the steps of our blessed Lord Him- self in the path of hard, downright self-denial undertaken in behalf of the sick and destitute. If it be a question whether we shall devote ourselves to the work of benefitting men morally and spiritually, or of benefitting them physically and intellectually, we ought certainly to choose to do the former. But if it be a question whether we should spend our money and. our spare time in ministering to the poor and ignorant or in providing ourselves with comforts and amusements, then the answer is, we ought to do as our Great Example would have done, we ought to spend and be spent for the welfare of men. Rev. J. S. Roperts, A. P. M., Sa#aneuar, said :-— In the joint attendance of so many of the merchants of Shanghai with the missionary representatives of different ecclesiastical denomina- tions, we all recognised an auspicious omen and happy harbinger of a speedy inauguration of the era of good feeling between the two classes to which Mr. Muirhead has alluded. Nay! this joint attendance is a manifest proof that such era was already begun. The common attraction which has drawn us together is the Rey. Dean’s Essay, expressed in his usual elegant and perspicacious style. But there is one point on which I feel constrained to join issue with the Rev. Dean: viz., that the heathen bear a relation to the great plan of salvation analogous to that of infants. If there is any doctrine fundamental in anthropology it is this, ‘hat man by nature is “dead in trespasses and in sin,” and ‘condemned already.” And here is the grand motive to earnest, self-sacrificing effort in behalf of the heathen, the nature that has brought the missionary body to China. I would also draw the attention of the merchant to a practical point: viz. their responsibility regarding the servants of their households, to see that they were allowed time to attend worship on Sabbath at some Mission Chapel. I would also point out a door of usefulness to this class of Chi- nese in a Sabbath-School for them, which might be conducted by the Young Men’s Christian Association and where they might be taught in English the truths of religion. 282 DISCUSSION. May 17th. Rev. C. W. Maruzr, A. P. M., TunacHow, said :— I venture to constitute myself a committee of one, to reproduce this evening what was said on this subject, in a paper prepared by a mission- ary lady, and read to us on Monday by her husband. The lady is enti- tled to be heard on such a question, for she has spent twenty-five years of earnest unremitting labor in the work of elevating and saving Chinese women. Her remarks had special reference to the ladies of the foreign community and embraced three points. First, come occasionally to our Chapels and listen to our Chinese services. It may not edify you especially, but it will manifest your sympathy and interest, and do us and our Chinese converts immense good. You may not be able to come often. If not, then come once or twice. Even this will do us great good. It will be the most emphatic endorse- ment of our work in the eyes of the Chinese. Szcond, if your servants are Christians, take pains to provide a way for them to go to church on the Sabbath. You should know who your servants are. If they are Church members, do not wait for them to ask you, which they may be afraid or ashamed to do, but talk with them on the subject, and not only give them permission, but urge them to observe the Sabbath and go to Church. Third, try if possible to learn to speak some Chinese. Most ladies in your position have some time at your disposal, and learning Chinese you will find more profitable by far than fancy needlework. It will not only enable you to instruct your servants, and manage with more ease and economy your household affairs, but especially it will enable you to understand what is said in your house, and by your own children, and so to guard them against the terrible vice and pollution by which they are surrounded. I heartily endorse these sentiments, and add my own earnest appeal to all Christian friends in the foreign community, to give us your moral support in the difficult and trying work we are engaged in. Let all the Chinese around you know that you are interested in, and fully endorse our work. This will be of more real value than any amount of donation in money. Rev. 8. L. Banpwin, A. M. HE. M., Foocnow, said :— This is a subject upon which I feel deeply. Mr. Muirhead has well said that there have been mistakes on both sides. Some missionaries say they will not call upon merchants, because the merchants are not in sympathy with them, and are rather opposed to them. On the other hand some merchants are particular in keeping away from missionaries. It is this class of merchants who say there are not fruits of missionary work in China. They say “If I were going to employ a man, I would take a heathen in preference to a Christian.” When I first came to China, eighteen years ago, I came in contact with a member of the British Consular service who made this statement, “ Christian converts are all rogues.” I enquired what proofs he had of the fact. He said “I hada Christian named Li Hwak in my employ, and trusted him, and he proved the greatest rogue I ever had to do with.”” J informed him that the man he named never professed to be a Christian, but was an incorrigibly bad boy in one of the schools, and was expelled. And this was the only in- stance he had to prove his assertion. Now this sort‘of talk is a mistake. Let us know each other better, and we shall have less cause for finding fault with each other. May 18th. ESSAY. 283 What can merchants do? They can do a great deal. They can help with money ; and they are always ready to help in charitable work, as all our missionary hospitals testify. They can help by coming to see our work. Take Foochow for instance. If the merchants were to come and see what is being done, they would never say there are no converts in China. If they were to witness one of our revival meetings, and see men weep over their sins, they would not go away and say there were no con- verts in China. If they would go out to our country work, and see men come ten or fifteen miles to hear the Gospel, they would not say there are no fruits. If they would go to the homes of the Christians and see at how great a sacrifice to themselves they give up one day in seven, they would then be convinced that these are genuine converts. A merchant recently went with Mr. Wolfe of the Church Mission into the country, saw what was done, felt satisfied that a great and good work was being accomplished, and said ‘‘ Our friends in the mercantile community know nothing of the work that is going on.’ Our work in the country greatly prepares the way for the merchants. I take pleasure in helping our mer- cantile friends to take journeys into the country. But it is important that on these occasions they be kind to the people. There is no people more ready to respond to kindness than are the Chinese. If we are kind to them they will treat us kindly. Oh that there may come an era of good feeling and mutual good understanding! Let us have more religion in the mercantile circles, and more kind feeling between us. Rev. Dr. Douctas, E. P. M., Amoy, said :— It has been said that considerable harm has been done by the careless use of money: but we need for the mission work far more money than we are able to get. In regard to the salaries of missionaries, it is not for me to speak about single missionaries; but I would say that the salaries of married missionaries are certainly not too large, in many cases far too small, so as to cause bad health and make unfit for work. We can not avoid sometimes speaking about money, but I would say that the first need is as Paul wrote about the Philippians that they “(first gave their own selves to the Lord, and unto us by the will of God.” This is the help most needed from foreign residents. One of the most common and most formidable of the arguments which the Chinese bring against the Gospel is drawn from the conduct of the majority of foreign residents. Oh, if the foreign communities of Shanghai and the other ports were to live as the living apostles of Christ, their example would be as powerful as the labours of many missionaries. Morninc SESSION. ESSAY. Self-support of the Native Church. BY Rev. 8. L. Batpwin, A. M. E. M., Foocnow. That the native church ought to become self-supporting at the earliest possible moment, and that it is our duty to do all in our power to bring about this result, are propositions that none will dispute, and on which there need be no argument. The Gospel plan for the support of the 284 ESSAY. May 18th. ministry is tersely stated by the Apostle Paul in I. Cor. 9: 18, 14:—“Do ye not know that they which minister about holy things live of the things of the temple, and they which wait at the altar are partakers with the altar? Hven so hath the Lord ordained that they which preach the Gospel should live of the Gospel.” This is in harmony with the Saviour’s direction to the twelve apostles to take with them only what was abso- lutely necessary in their journeyings, leaving other things to be supplied by those to whom they ministered ; for which direction he assigned as a reason, that ‘the workman is worthy of his meat.’ (Matt. 10: 10.) The same instructions were given to the seventy disciples, with the affirmation that ‘the labourer is worthy of his hire.” (Luke 10: 7.) It is also evident that the early converts to Christianity were expected to meet all the expenses of their religious services, to support the poor among them, and to send of their means to assist poor Christians in other places, and to carry the Gospel to the “regions beyond.” It is beyond dispute that only in this way can a genuine native church be developed. A church that is held together by no stronger bond than a mutual dependence upon foreign silver may reasonably be expected to speedily disintegrate, and became defunct, when once the flow of the silver stream is checked. Looking over the Christian church of China to-day, and observing the effect of too liberal aid from foreign funds here and there, we may appropriate the words of the Apostle Paul to the Corinthians on another subject, and say with truth, “For this cause many are weak and sickly among you, and many sleep.” (I. Cor. 11: 30.) Again, only a self-supporting church can demonstrate to the heathen the genuineness of native Christianity. A church dependent on foreign funds will ever be looked upon with suspicion. The average Chinaman, when he understands that a body of professed Christians are continually helped by foreign (money, needs no other reason to account for their Christianity. Cause and effect are to him so evident that investigation is superfluous. And this judgment of heathen Chinamen will find many a response from Christians in our home churches, who are anxious to see Chinese converts evidence their faith by their works—especially by the work of supporting the ministry and all Gospel institutions in their midst. But, while there is no disagreement among missionaries as to these facts, opinions differ when we come to face the question, ‘‘ How shall the self-support of the native churches be brought about ?” One opinion is that no natives should be employed to preach, until there are native Christians ready to support them. Thus a writer in the “Missionary Recorder” for August, 1867, (p. 27) says :— “Tt might be running to an extreme to advise that the missionary should never pay a native assistant. Yet, considering that the foreign missionary is entirely sustained from home, that large sums are expended in printing the Bible and tracts, in building churches, schools, &c., it does not seem a very hard thing to leave the support of native evangelists to native Christians.” Even stronger are the words of Dr. Macgowan at the Liverpool Conference; ‘‘Native agency was, indeed, all-important ; but they had been pressed and impelled by friends at home to employ and trust to natives too soon; one of the results being, that they were filling their churches with hypocrites, because men were anxious for employ- ment. The heathen outside saw this, and, as a consequence, became only too anxious to join us. He had suggested to his own Society that here- after, in establishing new missions, they should rely for a time on native agency only so far as it was unpaid; that the natives, every man of them, should understand from the beginning that it is their business to propa- May 18th. ESSAY, 285 gate religion. It is safe, as a general rule, not to salary native assistants until their fellow church members so far confide in them as to aid large- ly in their maintenance. It is by this slow process only that healthful churches can be established.” Another opinion (or at least it may be inferred from their mode of action that such is the opinion of some) is that as many native agents as possible should be employed. They reason: “The field is great; here are millions of souls in need of the Gospel; here are natives ready to preach the truth to their countrymen; it is but a small expense to the wealthy churches of the West to employ them; let this agency, therefore, be employed with the greatest freedom.” And even after churches of native Christians are gathered, the plea is still made, “They are poor; let their wealthier brethren aid largely in supporting their pastors.” The path of truth and of safety in this, as in most other matters, lies probably between the two extremes. With so large a field before us, and some converted men, ready and qualified to preach the Gospel, it certainly does not seem to be the wisest policy to wait for a church to grow up, and become able to support them, before they are sent forth. Why may we not as well employ a missionary from Foochow to Yenping, as one from America to Foochow? The fact that we can employ ten of the former with the same amount of money that is required for one of the latter certainly constitutes in itself no objection to their appointment; nor can it be shown that it is better to leave all such outlying regions to occa- sional visits from a missionary, or to draw on the home church for men and means to occupy them permanently, than to send out native preachers for the time being at the expense of western churches. On the other hand, the employment of a large number of native preachers who receive their support from foreign funds, is a manifest evil.— 1.—In giving ground for the common reproach—‘‘ You eat the for- eigner’s rice; of course you will preach the foreigner’s doctrine.” 2.—In accustoming the Native Church to expect foreign support, and thereby hindering the growth of a self-helpful spirit. Here I cannot do better than to quote the strong and truthful words of ae C. H. Wheeler in his “Tcn years on the Euphrates,” (pp. 71-74) :-— ‘*When the kind-hearted missionary, instead of teaching his converts the grace of Christian liberality, and calling upon them from the first to give of their substance for Christ, practically treats them as paupers, not only giving them the Gospel free, but adding, in one form and another, pecuniary help, and thereby increasing the universal oriental greed for “bakshish,” he not only harms the man, but inflicts a greater wrong on the Church of’which he is to be a member, by teaching it also to sit and beg. A Church made up of such members, persons who have merely learned to adhere tothe Missionary, and sit from Sabbath to Sabbath and listen to a free Gospel, with perhaps the added argument of cheap bread from the missionary’s hand during the week, cannot be trusted. Says an earnest missionary, who has the misfortune to be located where such a church exists, and who, as a beginning in the work of reform, is reso- lutely endeavoring to secure from the people one-half of their native prea- chers’s salary, in place of the whole, which, as he says, ‘they are able a pay, —‘“ What course ought we to take? Shall we ignore this church altogether, and labor on in hope of some time having material to form a new church, and then ordain a pastor, ‘or shall we now ordain a pastor over what is little if anything more than a Church in name? We can, 286 ESSAY. May 18th. perhaps, get half of the salary from the people, though it will require a most desperate effort; and it seems sometimes that 1 can not stay here much longer. But I take a little courage when I remember the time when they thought they could do nothing for themselves, and when a member of the Church sent me a charge for putting up in their chapel a stove which had been presented to them; and, when I refused to pay it, not only he, but others, accused me of defrauding him. Was wood need- ed for the chapel, it was expected that the missionary would call some Protestant, and say to him, ‘“‘ Here is the money for you to buy so many loads of wood, and pile it up in such a place ;” and, as a matter of course, the man would afterwards come to the missionary for pay for doing his (the Missionary’s) work.” To this the brother might have added, “and the missionary was expected to be grateful to the people for coming and listening to his preaching.” For members of another Church, which had thus been fed and cared for at the expenses of the Board, when the sys- tem was changed, and they were called upon to do something for them- selves, had the cool impudence to accuse the missionaries of ingratitude, and to say, ‘what would you have done for an audience if we had not come to the chapel ?’ “But this mistaken sympathy, which puts converts in the place of paupers spiritually, if not pecuniarily, is, if possible, even more disastrous in its influence upon those who are employed from among the people as helpers in the missionary word. The ‘poor men’ get a salary altogether out of proportion to the earnings of those about them, and which the peo- ple are as wholly unable to pay as a poor country parish would be to sup- port an expensive city preacher. And these helpers, once accustomed to the prompt and uncomplaining payment of so large salaries, and sure, like all of their class, to spend all they get, can seldom or never be induced to take less, or to depend upon the complaining charity of their own peo- ple. It should also be remembered that these high salaries are so much premium upon hypocrisy on the part of the ministry, and thus lay the foundations of the Church in spiritual rottenness.” Take also the testimory of Rev. J. Vaughan at the Allahabad Con- ference :—(pp. 266-267.) : “The history of the C. M. 8. Missions in the district of Krishnagu will illustrate what I mean. Some 35 years ago, the Pentecostal showers —as they were then and long after thought—visited that district. Whole families, yea, whole villages, came over to the truth, hundreds upon hundreds flocked to the missionaries demanding admission to the fold of Christ. Station after station sprang into being, churches pointed their spires heavenward where only idol temples had been seen before; schools with hundreds of bight young faces began to abound. Gradually a Christian population of some 5,000 were scattered over the district, mi- nistered to by five or six European missionaries. From time to time strangers visited the scene of the wondrous revival, and went away rejoic- ing at the tokens of good which they beheld. Churches filled with Ben- gali ryots acknowledging the one saving Name, schools filled with clean- ly, well-dressed, well-fed children, were features which could not but evoke feelings of joy and thankfulness in any Christian heart. But, most truly it may be said in missionary as well as other matters, “all is not gold that glitters.” Pleasing as the scene was to behold, there was unsoundness within. The whole thing was like a large Christmas tree, hung around with fruit which has not grown out of it, and has no natural connection with it. There was a painful wereality about the whole state of things. The May 18th. ESSAY. 2 87 enthusiasm of the Christian spectator must in some measure have cooled, had he known that the well filled church depended quite as much upon secular as spiritual considerations, that almost every worshipper looked to the hand of the missionary as well as to his lips, that the prevailing cry was that of the horse-leech, ‘Give! give!’ He would moreover, doubtless, have been less charmed with the sight of hundreds of sleek and well- dressed children in the schools, had he been told that they were every one fed and clothed and taught at the expense of the Society, whilst the parents claimed this as a right, not by any means asa favor. Yet such was the actual state of things. Hach mission station resembled an alms- house, and the missionary was the almoner. It is superfluous to say that such a system could only eventuate in disappointment and failure. Such has been the case. The Christianity of the people trained under that system has necessarily been dwarfed and deformed. It has no back-bone, even where it is more than nominal. The mistake began with the begin- ning. The error was committed at the first of teaching the people to receive rather than to give. Had the apostolic method been pursued, we might have had fewer converts, but we should have had better Christ- jians; and instead, of raising a host of overgrown babies, we should have seen a people steadily growing up into the fullness of the stature of men in Christ Jesus.” Let us beware of repeating history of this sort in China ! 3. Such employment of a large number of foreign paid native agents is a manifest evil, because it tends to draw unconverted men into the service. There is probably no country in the world in which the art of deception is carried to greater perfection than in China; and painful experience, from the time of Giitzlaff until now, teaches us how easy it is for plausible hypocrites, whose real aim is the “loaves and fishes” of foreign support, to deceive the very elect with smooth words and religious appearances, while their hearts are far from us. Above all things, we need to avoid the employment of unconverted men with foreign money to preach a’mercenary Gospel. The proper conclusion then seems to be: Employ suitable men to preach the Gospel to their heathen countrymen; but, as soon as members are received into church fellowship, accustom them from the very first to give according to their ability to the support of the Gospel. And that they may do this the more speedily, carefully avoid plac- ing the salary of the native preacher at too high a figure—such as the native church will be unable to pay, and from which the native preacher will be unwilling to come down. (This is not a case to which ‘facilis est descensus” will apply.) In some of the older missions, mis- takes at this point have been the occasion of serious trouble and em- barrassment, when it has been found necessary to reduce the salaries of native agents, in order to meet the ability of the native churches. The opinion expressed by the Liverpool Conference in its “Minute on native agents,” (p. 230) seems judicious and satisfactory :— “Where a native pastor has been appointed over a Christian congre- gation, they [the Conference] think that his support should come from them. It is neither natural nor just that his support should be derived from a foreign Society in a distant country ; but where a church is poor, or weak in numbers, a Society may well continue to supplement such salary as the church can give, by an annual grant, until it is able in due course to bear all the burden alone.” If we ask now, what are the obstacles to self-support ? the answer is a brief one. 288 ESSAY. May 18th. One obstacle, undoubtedly, is the poverty of the Native Christians. Tt is still true of the Church in China that “not many wise men after the flesh, not many mighty, not many noble, are called.” Many of our con- verts are very poor. In some portions of our Foochow work, the members cannot afford to eat rice, but depend almost entirely upon dried potatoes for their daily food. They can do but little towards supporting a pastor. Some of them are scarcely able to make any cash contribution whatever ; and preachers accustomed to better living are disinclined to share in the humble fare of these people, though they are taught that Christian preachers ought always gladly to share such food as is used by the people to whom they minister, and to eat what is set before them, asking no question for conscience sake. a When Bishop Kingsley was with us in 1869, during the examination of the characters of the preachers, it was urged against one of the members, that on a certain occasion, when he had been invited to eat with a family in a place in which he was preaching, he objected to eating duck’s eggs, and asked that he might be supplied with hen’s eggs. The brother who introduced this complaint said that no man was fit to be a Methodist preacher who was unwilling to eat duck’s eggs when set before him. The theory is doubtless quite correct ; but it must not be carried too far. It would not be well to insist that native preachers should abandon a reasonable and healthful style of living, to adopt the scanty fare and un- wholesome food of the common people in many regions. It is a very dif- ficult, and somewhat delicate, matter to adjust the salary of native preachers so as to secure them an adequate support, and yet not embarrass the question of self-support by going beyond the ability of the native churches, and thus accustoming the preachers to expect a salary higher than the native churches will ever pay. 7 Next to poverty, and perhaps even more serious than poverty, is the obstacle occasioned by the backwardness of the native converts in assum- ing duties of this kind. Here, as in some other countries, we find by experience that a man’s purse is about the last thing converted; and the native church has an exceedingly imperfect idea of the consecration of worldly substance to the service of Jehovah. There are some professed Christians who spend more money for samshu and tobacco than they do for the support of the Gospel; but (substituting wine for samshu) it is by no means of Chinese Christians only that this can be affirmed. This backwardness to take up pecuniary duties in connexion with Christianity is greatly strengthened by their having already received so much foreign help. Chinese Christians have been led to feel that money is plenty with Western Christians, who are exceedingly well-pleased to bestow it in aid of Chinese Christians ; so that the proposition that they shall assume the burden of supporting their own Gospel institutions seems to many like an attempt to deprive them of their just and well-established rights. While it is proper to make due allowance for the poverty of the native converts, it is well, on the other hand to bear in mind the expen- siveness of idolatry. A writer in the “Chinese Recorder,” Vol. 2. No. 8., (pp. 211-15) gives an interesting table, summing up the contribu- tions made to idolatry in one year by ten different persons, from which it appears that a man with a monthly income of $10, contributed 31,644 cash, or about 23 per cent, of his income. Another, with a monthly income of 3000 cash, contributed 7,900 cash—about 22 per cent, of his income. The average of the income of the ten persons is $115 per annum, and the average of the contributions about 20,000 cash, or over 15 per cent of the income. This writer well says: (p. 213.) May 18th. ESSAY. 28u * Our enquirers should have the idea strongly impresscil upon then that a change of faith by no means relieves them of the responsibility of giving. They have been educated all their life to give—the poorest, as well as the richest—so that there is no new lesson to be learned by them in this respect. What is needed is, that the stream of their benevolence should be diverted into other and purcr channels, instead of being allow- ed to dry up and disappear the moment they enter the church. Many become Christians with radically wrong conceptions of their duty on this point. I have frequently heard native preachers, when addressing audi- ences, urge as an inducement to believe in Christ, that it is cheaper to be a Christian than to be a heathen. ‘Truly it is cheaper, if the line that divides between idolatry and Christianity be the one which, when once passed over, marks the boundary between extensive giving and often absolute withholding. Let men be made to feel, in coming into the church, that whilst superstition and a false faith are no longer to act as motives to draw out their contributions, a stronger power—eyen the love of Christ—comes into operation, which shall constrain that no less a sacrifice should be made for the truth than was before made for error. Until this spirit has been imbibed by our members, the possibility of self- support will still be removed far ahead into the future, and all the evils necessarily connected with a forced growth from without be per- petuated.” One of the greatest and most pressing duties of the hour in the older missions is to kindly, but firmly, instruct the native Christian in this duty of sustaining their own church institutions. Some of the methods by which this may be accomplished are indicated by the follow- ing brief extracts from Mr. Wheeler’s ‘‘‘'en years on the Huphrates :’— (pp. 108-9.) “By holding fast to the idea that the independence of the churches is inseparable from self-support, and then making every possible appeal to their manhood and their Christian feeling, we at length succeeded in gaining for the idea a permanent lodgment, as we hope, in the minds of both people and pastors ; but no one, who has not done the difficult work, can realize at what expense of effort and nervous energy it was accomp- lished. It required line upon line, and precept upon precept, repeated sometimes till the brain and the tongue wearied with the tiresome repe- tition. Sometimes we labored privately with them which were of reputa- tion, urging them, as Paul did the Corinthians (2 Cor. 9: 1-4), so to behave as to justify our good opinion of them; and, again, we rebuked before all some niggardly giver. When sometimes we dwelt too much, as the people thought, on remembering the words of the Lord Jesus, how he said, ‘It is more blessed to give than to receive,’ we replied, ‘Seek and enjoy this blessing, that we may stop talking to you about it!’ When once asked whether it was not a shame to talk on such a subject from the pulpit, we replied, ‘Yes, it 7s a shame to you that by your covetousness you make it necessary.’ While we paid a part of the salary of the Harpoit city pastor, we were accustomed to occupy the pulpit during the same proportion of the time, leaving him to preach elsewhere. When once, in a pet at our faithfulness, the people sent a committee to request that their pastor should preach all the time, we replied, ‘If you wish to hear your pastor, you must make him yours by supporting him, and when you do this, we mean that you shall hear him,’ and, true to our intention, we left the pulpit to him from the time that the church began to pay his en- tire salary.” Referring to the determination of the missionaries not to recognize 290 ESSAY. May 18th. as a Church any company of professed believers who would not wake up, and go to work for the Master, he says: (p. 110.) “That is, we declined to administer the sacraments to them. The church in Malatia, thus left without communion and baptism, appealed to us to send a pastor from some other church, to which we replied, ‘The pastors are not our servants; ask one yourselves.’ At their request, the Hulakegh pastor went and gave them the communion. A few days after, they came, saying, ‘Is it not a shame for us of the big city of Malatia to, beg the sacraments from a poor village church?’ To which we replied, ‘It is no shame to beg when persons are too poor to do otherwise.’ ‘We are not too poor,’ they replied; and within a month they had a pastor.” Another instance given is as follows :—(p. 111.) ‘‘With one com- munity, the one least willing to pay, and whose wrath was kindled against the new-comers, with our new Gospel of ‘Give, give,’ we labored in vain, till, by comparing them to a healthy, strong man, who should lie down by the wayside to beg, crying out, ‘ Help a poor cripple!’ and say- ing to them, ‘We are the men, who, instead of wronging by feeding you, have come in love, with the rod of God in our hands, to smite you, and say, ‘Get up, you pretended cripple, and prove by walking that you have feet!" we at first relaxed their sullen faces in mirth, and then gave them forty dollars to aid in supporting the pastor of their choice.” The plan of the Harport Mission to help the infant churches without hindering self-support.is thus stated: (pp. 101-102.) ‘“While the churches assume the entire ‘responsibility’ of their pastors’ salaries, temporary aid is granted to needy churches, in no case exceeding one-half of the amount. This is promised only for one year and, if continued, is diminished at least one-fifth each successive year, till at the end of five years it ceases entirely. The churches are thus made to feel from the first that the entire responsibility rests on them, and not at all on us.” The history of the movement toward self-support at Foochow may help in throwing some light upon this important subject. In 1868, the body of native Christians had grown suthciently large to make it very desirable to take some steps in the matter. At the request of the Metho- dist Episcopal Mission, a general meeting of missionaries was held on the 7th of August, in that year, to consider the subject. The conclusions of this meeting were embodied in a series of resolu- tions; in accordance with the spirit of which the Methodist Episcopal Mission, on the 1st of September following, adopted the following rules: ‘*].—In any place where a day school is desired, the missionary in charge shall call upon the people to decide what amount they will pledge toward its support; and if satisfied that they give to the extent of their ability, he may supplement the amount by mission help, not exceeding $2 per month for a teacher, and $1 per quarter for rewards. “2.—The Mission will not assist any native church in fitting up a chapel until there are at least 12 members. ‘“*3.—At important places, where the mission judges it advisable to open chapels for preaching to the heathen, the native Christians will be freely granted the use of said chapels; but it is expected that they will contribute according to their ability to keep the chapels in repair, and will provide for the incidental expenses of their own services. ‘“4.—Jn other places, until there are 12 members, we exhort the brethren to meet in private houses, according to the ancient usage of the Christian church, and the custom of the Methodist Episcopal Church from the beginning. May 18th. ESSAY. 291 ““5.—When there are 12 or more members who wish to have a chapel, they shall provide a building free of expense to the mission for rent. The mission will then aid to the extent of $10 in fitting up the chapel. ‘*6.—Chapel keepers shall be supplied only at large and important centers. “7 —At the last Quarterly Conference in each year, every missionary shall discuss with his official members the ability of each Society on his circuit to assist in the support of its pastor, and it shall be expected that the sum decided upon after such discussion will be raised by the Society for the coming year. In any case where it is inconvenient to settle this matter at the Quarterly Conference, the missionary shall bring it before the separate societies, and get them to agree to contribute some definite amount. The amount so contributed shall in all cases be collected by the class leaders and stewards, and paid to the native preacher; and the mission will supply the balance needed for his support. “ 8.—It shall be the duty of each missionary to preach upon the sub- ject of self-support, and urge each congregation to do its utmost towards sustaining the institutions of the Gospel. “9—At each annual meeting, there shall be a report from each Society, showing how much it has contributed to its own support and how much it has received from the Mission, during the year.” Under the advice of Bishop Kingsley, in 1869, the 7th rule was changed, so as to provide that the Mission should estimate the ability of each circuit, and appropriate only the balance needed in their judgment-— an important change, inasmuch as the old rule left it to the native churches te say what they would give, and promised the balance needed ; whereas the new rule makes the mission the judge of the ability of the native churches. The results thus far may be summarized as follows :— 1. The Day Schools were abolished—the natives being unable or unwilling to pay the teachers. Lately, however, half a dozen have again been commenced—the Mission paying $10 per year toward their support. 2. Over 30 chapels have been built, or rented, by native congrega- tions—the Mission sometimes contributing the amount of two or three years’ rent toward securing a permanent building for a Christian con- gregation, and for preaching to the heathen. In the Hinghwa Prefec- ture, the Mission now rents but three chapels. On the other hand, at an Annual Meeting, in 1874, the native Presiding Elder presented to the Meeting eleven deeds of Chapels which had been built or pnrchased by the native Christians, and deeded in due form to the M. E. Church. To these four others have been added. 3. Chapel keepers have been abolished, and the amount of $630 per annum paid on that account is saved to the Society. 4. Three native preachers are entirely supported by the native Church. Others derive three-quarters or one-half or one-quarter or one- eighth of their support from the same source. 5. In 1868, we had 36 native preachers, for whose support we paid $2,316 ; in 1876, we had 70, towards whose support we paid $3,190. In 1868, the average amount paid by the Mission to each preacher was $64.33; in 1876, it was $45.57. The money paid by the Mission for 36 preachers in 1868 was more than sufficient to pay the Mission’s share for the support of 50 preachers in 1876. The whole amount paid by the native church last year was 675,432 292 ESSAY. May 18th. cash—just about $600. The mission supplied $3,190. So that, with all our progress, we are still paying five-sixths of the preachers’ salaries. The native membership is 1254; so that the contributions amount to only about half a dollar per member. The number of probationers is £35, and if these are included, then the average is only a little over 33 cents for each member and probationer. So that it will be seen that we have made but a small beginning towards the self-support of the native churches. One of our leading native preachers, who made a visit to the Yaneste ports, and to Shanghai and Ningpo, two years ago, said, on his return, referring to the reputation our Mission had in those places for progress in self-support, that it was very different from the case of Solomon and the Queen of Sheba; for while, after seeing Solomon and his estate, she declared that the half had not been told her, he was sure that a great deal more than the whole had been noised abroad about us in this matter. Yet it is only just to mention that full one-sixth of our preachers are employed in new fields, where there are less than 10 members, and in some of which there are none at all; and many others are employed where the members, oa over 10 in number, are still few, and very poor. The highest amount paid by the Niecion to any preacher is $8 per month, to which the native Christians add not quite $1. The highest amount paid by the native Christians to any preacher is $11 per month, which however includes traveling expenses—and which is equal to the highest amount ever paid by the Mission to a native preacher, except in one year, when the oldest preacher, who had a wife and 4 children, was paid $12 per month. Without assuming at all to speak for other regions, it is safe to say that any salary higher than from $6 to $12 per month, (varying according to the circumstances of different congregations,) is more than Christians of no greater financial ability than those now com- posing the churches in the Foochow work will be likely to pay. This sketch of the progress of self-support in our Mission would by no means be complete, without a statement of the course taken by Sia Sek-ong. In 1871, he declared at the Annual Meeting that he was hindered in his work by the oft reiterated charge of ‘‘eating the foreigner’s rice, and speaking the foreigner’s words,” and that he had resolved that he would not thereafter receive a dollar of foreign money, but would trust entirely to native support. He was appointed to Hok-chiang, where he got but about $40, and was obliged to pawn some of his clothing in order to get through the year, but he did not flinch in his determination. The second year, at Ioochow, he received $56; the 3rd year $63. The fourth year he was appointed to the Hinghwa District, and received $108; the fifth year, about $119. The amount pledged for his support for the current year is abont $132. To conclude, I suggest a principle of action, and four rules to aid in carrying it out. The principle—“ We will not pauperize the Chinese churches.” The Rules,—1. As soon as there are any members in a place, we will require them to give accord to their ability. 2. While we will a/d in the support of preachers, and of schools, and in building chapels, we will make it clearly understood that we only aid, and that temporarily; and that just as speedily as possible the native Christians must support their own Gospel institutions. 3. To make this possible, we will carefully avoid paying to native preachers a salary higher than the native converts can be justly expected to pay. May 18th. DISCUSSION. 293 4, We will avoid building costly churches in foreign style; and will encourage the native converts to develop a Christianity that in its out- ward styles and manifestations shall have a distinctively Chinese type. + ~<@ 6 << »—____ PIScUSSION. Rey. Dr. Yarus, A. 8. B. C., Smanauat, said :— I wish to express my thanks to the writer of the Essay to which we have just listened, for the able manner in which he has treated this important subject. I have been a Missionary long enough to perceive that self-support is necessary to the life and growth of the native Church; and have for years been striving to bring my church up to that standard. And, Iam happy to say, I have succeeded beyond my expectations. At one time, my native Church had an endowment of something over Tis. 300: but, in their management of this fund, they managed to lose it, and I did not regret it much, for the existence of a fund of that sort is not conducive to the growth of a benevolent Spirit in the Church. I advis- ed my church members, and repeated the advice more than once, to pro- vide themselves with small bags, and at regular periods to make a thank offering to the Lord for His many mercies, and put it into this bag: and to do this regularly, whether the amount was large or small—to give as God had prospered them, and once a month bring their offerings to the Church. I met with partial’ success. When my new Church was dedi- cated, I had prepared, and placed at the base of the pulpit, a box with lock and key, and a hole in the top large enough to put in one hundred cash, and the members put their offerings into this box. I promised them, that if they would do what they could to support the native pastor, I would supplement what was wanting. In 1875 their contribu- tions amounted to an average of 75 cents a head per annum, a very little short of the pastor’s salary. In 1876, with the addition of a small in- come from a house they had secured, the average was 83.50 per head more than the amount of the pastor’s salary which is $15 per month. Other contributions were made in the form of furniture for school room, traveling expenses, &c., that were not included in the above average per head. I find that what is given, is contributed mainly, by about one third of the members. I am satisfied that a free use of foreign money to sup- ply every want of the church has a tendency to pauperize the members of the Church, and to divert their minds from the real object of our Mission, to a line of business. And, while it may curtail the apparent growth of some churches, I think we cannot too soon take steps to let it be known that there is no business in connection with becoming a Christian. Rey. J. W. Lampura, A. S. M. E. M., Suaneuat, said :— The subject of self-support of the native Church is one of vital importance. Native Christians are to prone to lean upon the Foreign Missionary for support, owing no doubt to a want of ardent devo- tion and earnest zeal for the cause of their divine Master. Many are willing to let things go on from year to year the same, seemingly having no desire to go beyond their own household in making known the way of * 294 DISCUSSION. May 18th. salyation. They are wanting in a spirit of independence, and for this we ourselves may be in a great measure responsible. We do not put upon them sufficient responsibility, and so long as this is the case they will not have a desire to spread the Gospel among their own people, and there can not be that vitality in the church that there should be. Many of our native Christians are very poor but we should urge them to give some- thing towards the support of the Gospel. We have introduced the envelope system of collecting funds into all our churches, and we have a meeting on the first Saturday of every month for the collection of funds to aid in sustaining some places of worship. It is a missionary meeting for the benefit of our native Christians where we talk of the necessity of spreading the Gospel among their own people. We collect enough each month to rent three or four Chapels in the interior. My heart would rejoice to see all these native churches self- supporting, not only here but elsewhere. Brethren, we must work for it and pray for the Holy Spirit to be with our native Christians and to aid them in making known the blessed truths of Christianity to others. Some of them contribute twenty cents, some ten, some five and some one cent each month. We take all they can give—even in kind to support the Gospel. We see what has been done in the Sandwich Islands. In the East West and North of these Islands they have done much towards the sup- port of their own churches and also for Missions. In Africa and the Friendly Islands and the Fiji, some of them forty-five years ago had not a single convert. This should stimulate us all to take a deep interest in the self support of native churches in China. Rey. C. R. Mrits, A. P. M., Tunacuow, said :— The highest salary paid to teachers in my mission at Tungchow is 6,000 cash * and to Preachers 4,500 cash per month; the latter having an additional allowance of fifty cash a day for road expenses while travelling. The 474 members in connexion with the Presbytery of Shantung, paid last year 474,000 cash for religious and benevolent purposes; and for several years they have averaged 1000 cash per member. They are poor, all poorer than the majority of Chinese about Shanghai and with- out a single rich man to swell the average by a large contribution. In Tungchow we always give the people some definite object: they will not give for Christian or even Mission work in general. For several years the church wholly sustained a native Preacher at an out-station; last year they gave of their own motion 20,000 cash for the famine stricken Christians in the Je-me district; and 20,000 cash to pay the board of the catechetical class which we gather annually from the distant’ stations for a month’s stated instruction in Tungchow. This year they took up one of their number, (one of our elders) and agreed to support him for three years as preacher. He was very unwilling to consent, urging his want of learning as a sufficient excuse; and so it was finally arranged that he should divide his time equally between preaching and study; preaching in the months of the year when the far- mers are at leisure and studying in their busy season. As to the mode of collection. We have an annual meeting of the church, about the Chi- * In Shantung there are about 1000 cash to the dollar. Eds. ~ May 18th. DISCUSSION. 295: nese New Year, when we determine on the church work of the year; and when each member makes his or her subscription. We have two deacons who collect these subscriptions, and take charge of the Sunday collections zee into two boxes placed for the purpose at the two doors of the church. Hoarding the money collected is a great evil, and should be sed- ulously avoided. In one church of our Presbytery 100,000 cash was permitted to accumulate without being appropriated. This money be- came a great snare to the officers of the church, who had charge of it. The decided temptation was to keep it unappropiated as long as possible, the elders in the mean time having the use of the capital much as in the native hawuy. It should be a fixed rule that money should be paid out just as fast as it comes in. Rev. T. P. Crawrorp, A. S. B. C., Tunacuow, said :-— I have now labored twenty-five years in China. I have never used any paid assistants or given a dollar of mission funds to any Chinaman to preach the Gospel, and never expect to do so. I have from the first felt opposed to the “employment system” as evil in its tendencies, and conscientiously avoided it. In this respect I have stood alone. The pe- culiarity of my position has cost me a good deal of mental suffering. It is far more pleasant to find oneself in company with others. I have all along endeavored to influence my people, men and women, to labor for Christ as a voluntary service, without money and without price. I believe they have done as much, and been just as successful as those who have been paid for it, but we have done nothing to boast of, or glory over. I am rejoiced however to find since coming to this Conference, that the tide is turning among the missionaries in favor of the voluntary principle of labor. Let the reformation go on. It is of the Lord, and will bear good fruit in the future. Ruy. C. Hartwert, A.B.C.F.M., Foocnow, said :— I would hke to supplement Mr. Baldwin’s excellent paper by calling attention to two particular points. He told us that in the mission with which he is connected, the Church members in each locahty contribute directly to the support of their own native minister. This is the case also in the mission with which I am connected. But there are missions in China where the Christians contribute to a common fund for the sup- port of pastors, instead of each pastor looking to his particular Church. I would like to ask any one who has tried this plan, how it works. And then as to the mode of contributing the funds. Last year I tried the plan of giving something every Sabbath, and making the col- lection a part of public worship. J like the plan, and think it the best course to pursue. It has been pleasant to see little children and old men giving their small contributions. It has a good effect in educating to habits of frequent giving, and in cultivating benevolence. At first we recorded what sum each one gave, but now we pass the plate round for the contributions before the sermon. 296 DISCUSSION. May 18th. Rey. Dr. Tarmace, A. R. C. M., Amory, said :— He differed from the preceding speaker. His mission had given up schools in places where the native church had refused to aid in support- ing them. The plan they had adopted, at some of the country stations was for the native church to pay two instalments towards the support of the school work every year, one at the beginning and one at the close. They required, too, that the number of scholars be kept up to a certain point, or otherwise the mission withdrew its support. Their Church buildings in the city of Amoy were still the property of the Foreign Board but all working expenses were borne by the native elurch. With regard to the relief of the poor of the church the funds come almost all from the native church. ‘To the native Preachers employed the scale of payment varied from $4 to $9, but the Pastors supported by the native churches in Amoy received as much as $14 a month. Rev. 8. B. Parrrivgs, A. B. M. U., Swarow, said :— We pay our native preachers from three to eight dollars per month, the latter sum being paid to two only, both of whom are ordained and have large families. We are trying to reduce the salaries paid by us, as one step in the way of preparation for self-support. None of the preachers engaged by us during the past four years are at present paid more than four dollars per month. We endeavor to learn what these men could earn if they were not connected with us and then pay them accordingly. We do not believe that because they are Christians and preachers of the Gospel they are entitled to a single cash more than they could earn in any other capacity. We offer no premiums for converts. We are willing however that the native churches should pay as high salaries as they please. We are all agreed as to the importance of this subject of self-support on the part of the native churches. I heartily endorse what has been said, but one important preliminary step on our part has not been mentioned. In our several missions we must agree among ourselves as to the methods to be pursued and if there are members of different societies labouring in the same vicinity, they should seek unanimity of action. At Swatow our Presbyterian brethren and ourselves are agreed in our methods of work. If they or we hit upon an improved plan we do not secure it by any patent right, but each is at liberty to avail himself of the other’s wisdom or experience. We are working towards self-support but have not attained it. I received a letter recently from Rev. C. H. Car- penter who is labouring among the Karens in Bassein, Burmah. He informs me that he is superintending the building of school houses and dormitories that will cost fifty thousand rupees (Rs. 50000); and all except two thousand rupees (Rs. 2000); will be raised on the ground. Their native pastors are all supported by the native churches. If self- support is possible in Burmah it is possible in China. Let us keep this subject constantly before the minds of our native church members. May 18th. DISCUSSION. 297 Ray. R. H. Graves, A. S. B. C., Canton, said :— As to the salaries paid our assistants, of course it must vary in differ- ent places with the cost of living. A mian in Shanghai, for instance, could not live on the 4000. cash per month which is paid in Shantung. As to raising money from our members, my habit is to place as much responsibility on them as possible. In Canton we raised some $90 last year, and began this year by subscribing $24 for the Shantung sufferers. We have a subscription book in which many of the members put down their names for so much every month, and also a contribution bux, inscribed with “The Lord loveth a cheerful giver,” into which every one is expected to put something every Sunday. The church pays a deacon $3.00 a month to do such pastoral work as visiting the sick, &c., which cannot be done by a foreign pastor, and $1.00 a month for the support of a colporter. Their chief contributions go to the native missionary society. Aided by some who have gone to California they pay an assistant $6.00 a month and rent a chapel for some $2.00. I have always found my Chinese brethren ready to respond when some definite object is brought clearly before them. We should hold a high standard before them and insist that they should give as much for Jesus now as they devoted to their idols when in heathenism. If we can succeed in this we shall do well. Rey. E. J. Duses, L. M. S., Amoy, said:— In Amoy the London Mission attaches great importance to this ques- tion of a self-supporting Native Church. The adult membership last year was 669, and the contributions nearly $900. The previous year the sub- scriptions amounted to about $1,100, but a special appeal had been made in behalf of a needy country Church. It.should be stated, however, that we have several rich men in our churches. One of these gives $72 a year, and supplements this occasionally with a donation of $100. Two or three others give perhaps as muchas $30 a year. I think that, deducting these, it will be correct to say that the average annual subscription in Amoy, per member, is 75 cents, in the country 40 cents. Two native astors, whose salaries are respectively $14 and $13, are supported wholly by the native church. It is the rule with us that each member must give something, each month, even if it be only afew cash. We divide these funds into two parts. One is called ‘“‘ Contributions for gen- eral purpose,” the other, ‘‘Preach-the-doctrine-money,” and is only used in endeavouring to spread the Gospel. Much has been said about preachers eating the foreigner’s rice and therefore preaching the foreign- er’s doctrine. Last month I visited a village, never before entered by a missionary, where for two years past a school teacher (not a church member) has gathered about ten persons together every week for prayer and reading the Scriptures. One of these persons has given a nice room for the purpose of Christian worship and has promised to continue to do so without receiving rent. He also preaches occasionally in the villages around. Further, a Bible seller, living about six miles off, has promised to walk over each Sunday and preach in this village chapel, without receiving pay. My examination into the whole history of this good work convinces me that there has been little, if any, seeking for worldly advantage in the matter. fa 298 DISCUSSION. May 18th. Rey. L. H. Gunick, M.D., A. B. S., Yorouama, said :— After experience in the Roman Catholic lands of Europe, and in the barbarous islands of the Pacific Ocean, he felt that the nearer we could approach Apostolic methods in the now administration of money to native converts the better. In the Island world foreign money is only used, it may be said, in the support of the missionaries, and in aid of their personal labors. Foreign money is not used to pay teachers, preachers, or pastors; to build school houses, chapels, or churches; and as early as possible, the converts are called on to take hold of missionary work entirely foreign to themselves. There has been great advance in the ideas of the missionary world on these matters during the last 25 years, and there will probably be greater changes yet in our methods during the next 25 years. Rev. Samuen Dopp, A. P. M., Hanacuow, said :— I was somewhat encouraged to learn from Mr. Baldwin’s paper that the subject of self-support is about the same with us here in this part of China, as it is with the missionaries at Foochow, ie. when we make due allowance for the greater membership at the last named place. It is a question, however, which gives me no more trouble than any other question connected with the work. We may expect the native church to become self-supporting when there is a membership sufficient in numbers, wealth, piety and intelligence, not before. Jf we look over the churches in China we find that they do not average more than twenty members each. And if we compare this with home churches we will not be surprised at the undeveloped state of self-support. Congregations with an average membership of about twenty whether at home or here are not able to pay all their own expenses but the strong help the weak. I do not approve of what the paper says about stopping a day school because the pupils did not pay the teacher’s wages. I do not think ita good plan. Suppose I could rent a place for a school in a strange city next week, and had a competent school teacher to send to it, do you suppose I would refuse either to start the school, or to continue it after it was commenced because the pupils did not defray the expenses of the undertaking? No sir; I would willingly continue it for their benefit whenever they were or were not able to pay the teacher’s salary. Ruy. Dr. Doveanas, E. P. M., Amoy. Thought the argument about the ability of the Chinese to contribute to the support of the Gospel was considerably exaggerated. The statis- tics quoted about the sums contributed for idolatrous purposes contained at least one serious error: a large proportion of the expense is for the food used at the numerous feasts or festivals: these are the only occasions on which the great mass of the people have a social meal with their friends, or eat anything better than their common daily fare. When the Chinese become Christians, of course they cannot join in these festivals; but a considerable part of the money which would have been spent on the festival feasts may be very properly applied to the entertainment of friends, &c. ———_+ 2-6 May 18th. ESSAY. 299 ESSAY. The Native Pastorate. BY Rev. H. Corsert, A. P. M., Curroo. It will probably be conceded that the chief work of the Missionary is to plant and establish self-governing and self-sustaining churches. As the church cannot exist without a ministry, the establishment of one is a work of paramount importance. By appealing ‘‘to the law and to the testimony,” we learn that it is a Scriptural principle. I.—To make use of means in calling men to the work of the ministry. The first care of our Lord after entering upon his public ministry was to choose men, whom he specially trained to be the future preachers of the Gospel. The Apostles, so far as cricumstances permitted followed the example of their Master. Paul selected such menas Timothy and Titus and trained them for the work of preaching. It should be the constant aim of the missionary to select men of promise and by itinerating and in every practical way develope gifts and character, which will show whether they are worthy to be inducted into the ministry. Among the agencies employed to raise up a ministry, mission schools, if rightly conducted should perform an important work. Especially must we cultivate in the minds of the Christians just views of the importance of the ministerial office. Such instruction should be imparted as will unfold the dignity and excellence of the service, that parents may avoid the error of regarding the ministry as an asylum where their sons will gain a livelihood and an honorable position, and that they may be led to esteem it a high privilege to consecrate their children to God and have them counted worthy to be put into the ministry. If we would have a holy ministry we must not only labor unweari- edly but constantly pray and teach the Christians to pray for this object. “The harvest truly is plenteous, but the laborers are few; pray ye therefore the Lord of the harvest, that he will send forth laborers into his harvest.” Our Saviour, here, furnishes us with the very words and ar- guments, which we are to use in prayer. It is evident that the Lord is able to supply the deficiency of laborers, but he will have his people to be co-workers with him in this work. Not only have we the command, but the example of the Master. On the night previous to choosing the twelve Apostles we read “‘that he went into a mountain to pray, and continued all night in prayer to God.” What an incentive should this be to all who have hearts yearning for the souls of the perishing to offer importunate and persevering prayer to the Lord of the harvest who alone can supply able and faithful laborers ? II.—Those who serve God in the ministry should be able and well in- structed men. ; High qualifications enter into all just views of so sacred an office. Under the Jewish dispensation the Priests and Levites were not un- learned men. In later times there were schools for the instruction of the prophets and prophets’ sons, as at Naioth, Jericho, Ramah and Gilgal.. The Apostles originally comparatively unlearned men were three years under the personal instruction and training of our Lord. They constantly enjoyed the benefit of his public discourses and private teaching, 300 WSSAY. May 18th. and lived under the light of his example. After such unparalleled ad- vantages we read “ Then opened he their understanding, that they might understand the Scriptures.” Still they were not fully qualified, but were commanded to tarry at Jerusalem until they were endued with power from on high. Thus trained and furnished they became the patterns of an enlightened, learned and powerful ministry. It should be remembered that Paul, distinguished by his talents and learning more highly than any of the Apostles, was also more highly honored by his Master. None contributed so large a proportion to [the writings of the New Testament, and by the grace of God he labored more abundantly than they all. Wherever the Gospel is preached opposition stimulated by fear and hate will arise. Ignorant unbelief may raise many an objection which only learning can refute. At Ephesus, Paul disputed daily in the school of one Tyranus, and this continued by the space of two years. It being Paul’s privilege to be educated in all the learning of the time, he was able to meet the learned on their own ground and ably defend the truth against every adversary. The public teachers are set for the defense of the Gospel. They are required to be learned in the Scriptures. Workmen that need not to be ashamed, rightly dividing the word of truth, nourished in the words of faith, and sound doctrine, to give attention to reading, not novices, to speak as the oraeles of God. Able by sound doctrine both to exhort and convince gainsayers, faithful men, who shall be able to instruct others, thoroughly furnished unto all good works, examples to all. Is it possible to perform all these various duties successfully without a considerable amount of knowledge and careful preparation ? The plainest dictates of reason declare that a profession in which, the great concerns of life and immortality are involved should not be committed to unqualified men. Uneducated men may do and have done good by preaching the fun- damental truths of the Gospel but they are not the men God ordinarily uses for accomplishing a work of extensive and permanent usefulness in the Church. That piety is the first qualification for the ministry is admitted. No man has a right to enter upon this work no matter what his talents and literary attainments are, if he have not an experimental knowledge of the truth nor felt its transforming power in his heart and life. Piety and learning are different. One cannot supply the place of the other. Both are requisite. Their separation is calculated to degrade the ministry and impair its usefulness. China furnishes no exception to the high standard which should be required for the ministry. A time must come when familiarity with the languages, in which the Scriptures were originally written, and kindred studies will be regarded as an essential part of a minister’s education. At present, however, desirable as it would be to have thoroughly trained men as pastors over the infant churches, it would be impracticable to insist on the highest grade of education for every pastor. The circum- stances are so various that there can be no rule of universal application as to what shall be required of all who are put into the ministry. There will doubtless be found communities where a man without a high degree of education may make a useful pastor. There are situations where the choice is either to be without a pastor or to have one without much learning. Necessity may require the use of the best material at command. Where there are destitute churches, and men of piety, judg- ment and soundness in the faith are found, especially if they have the May 18th. ESSAY, 301 seal of God’s blessing already upon their labors, it should probably be regarded as an evidence that God has called them to take the oversight of the flock. III.—Pecuniary aid should be furnivhed to some eatent to men who require it while preparing for the work of the ministry. The precept that ‘the laborer is worthy of his hire” has application to those who are preparing themselves for the work of the church. They are engaged in public and not in private work. A government requiring able men for her defense, establishes schools for the education of those, who have the proper gifts and are willing to devote their lives to the public service. As the good of the country is the object in having men thoroughly ‘trained the expense is paid from the public fund. The church requiring the effective services of properly qualified men, by furnishing the neces- sary aid only uses a means to promote her own welfare. In affording help, close at hand lurks a danger, which must be as- siduously guarded against, that of weakening the great principle of inde- pendence and personal activity. Parents should be encouraged so far as possible to train their sons for the ministry without aid from the church. When help is afforded the aim should be only to help men to help themselves. The aid should not be large enough to become a temptation but sufficient to make it possible for young men of promise and energy to make the needful pre- paration without too great delay. IV.—Wherever there are aeufficient nwmber of converts they should be organized into a church and committed to the care of u pastor. In the churches gathered and formed by the Apostle Paul, there were elected and ordained in each, one or more elders or Presbyters, whose duty it was to “instruct the ignorant.” ‘‘To take heed to the flock over which the Holy Ghost had made them overseers, to feed the church of God.’ Being consecrated and solemnly set apart by fasting and prayer and the laying on of hands, the responsibility was thrown upon them and the church left to the guidance of the Sbepherd and Bishop of souls. A question of great practical moment arises whether in China persons newly converted and imperfectly instructed could be safely organized into churches and committed to the care of native pastors and left without the personal oversight of the missionary. That mistakes would be made is very probable. So there were at Corinth, where the Apostle bestowed so much labor. There, there were strifes and divisions, neglect of discipline and all manner of irregularities. However great the difficulties, they may in the providence of God be used as a means of developing a vigorous church. When all re:pon- sibility is thrown upon the native church then will probably be developed an independent and self relying spirit which cannot be attained so long as there is no church organization, or one which the missionary who receives his support from the home church continues to serve as pastor. In so extensive and desolate a field as China there is doubtless a tendency to employ men who are able to preach, in evangelistic work, in preference to settling them as pastors. It is, however, of vast importance that piety be kept alive in the heart where it already exists. Those who have faith need to be built up and established in it. Young converts are beset by manifold temptations. They are often weak and illiterate and need the pastor’s help to escape apostacy, and hold the truth in its purity. Some of the inland 302 ESSAY. May 18th. churches in Shantung province were for a time without pastors. Some of the converts, who promised well for a time, went back and finally apostatized. In other instances the Christians were accustomed to meet on the Sabbath and men who were able to read took turns in conducting divine service. Afterwards when men had completed a course of training and were recommended as candidates for the pastorate, the churches were reluctant to have pastors settled over them. The men who had been accustomed to lead the services came to think that they were able to ex- plain the Scriptures and could not see the necessity of paying pastors.to do what they imagined they could do very well themselves. In fact they felt that their liberty was infringed upon by being asked to take a secondary place. After worthy men had been settled as pastors, they were not esteemed nor their labors valued as they would have been if the people had been differently educated from the beginning. Another serious difficulty from delay is in regard to the liberality of the Christians. Unless this grace is developed and assiduously cultivated from the outset it has been found exceedingly difficult to stimulate the Christians to come up to the full measure of their ability, especi- ally has it been found difficult to get them to contribute to the support of the pastor. The immediate results of a settled pastorate may not always be ap- parent. The pastor may not after years of faithful labor be able to point to many additions to the Church, but it is much if he has been able to feed the flock and establish souls. To retain is sometimes as difficult as to acquire. A successful worker has said that, “It is far more important to care for converts than to make it the sole aim of the Church’s activity to convert sinners. Build up a congregation and its pervasive influence will leaven the community.” The office of the Church is like a military es- cort and protection, to plant at each step of progress a fortress for truth and salvation. When converts are entering upon the new and spiritual life their hearts are tender and more easily moulded than at a later period. When the new-born Chritians are in the ardor of their first love, then is the time of all others to have them nourished and guided aright. The actual strength of the Church is not so much in point of numbers as in the character and efficiency of its members. Let their aim then be from the outset to train the converts so that they may not only be able to keep for themselves a hope in the Saviour but will put forth unsparing efforts to lead others to him. This cannot be done by leaving the converts to take care of them- selves but will require faithful and unwearied labor. V.—Pastor and people should be in close sympathy with each other. The pastor is required to take the over-sight not by constraint but willingly, not for filthy lucre, but of a ready mind. The people are re- quired to obey and submit to those who have the rule over them and to esteem them very highly in love for their work’s sake. In settling a pastor both candidate for the pastorate and church members have rights which must be respected. Both parties should cheer- fully enter into this relationship. The amount of salary, which the pastor is to receive and the manner of paying it should be mutually arranged. If in the beginning the church is unable to contribute the full support of the pastor, it should be clearly understood that the foreign aid must be gradually reduced and the contributions of the church in- creased until it becomes self-supporting. Every Christian should be well instructed in the truth that “the laborer is worthy of his hire” and “they May 18th. ESSAY. 303 who are taught should communicate to him that teacheth.” Both can- didate for the pastorate and members of the church will probably require special and faithful instruction in reference to this matter. It is but natural that the pastor should much prefer to receive re- gular support from an unfailing mission treasury rather than look to the people he serves for a livelihood. I1t is also to be expected that a people in whom the gift of liberality has as yet been but imperfectly developed, should prefer to have preaching without the necessity of taking upon themselves the support of the pastor. Nothing could do more to undermine the stability and healthfulness of the church than to yield to such preferences. When the voluntary yet commanded support is cheerfully yielded the pastor is bound to his people by the tie of gratitude as wellasdnty. At the same time the people learn to regard the man, whom they support as peculiarly their own. Thus the duty and interest of both pastor and people become united in close manner. The pastor has a right to expect to be maintained up to the point of actual need and with this perhaps should ordinarily be content. In the earlier stages of the work it would probably not be amiss to lay down as a rule applicable to the whole of China that a native pastor should not complain if he receives annually as much as a superior teacher in a native school. The salary which a native teacher usually receives may be thought to be very small especially when we consider the number of years spent in study before he is qualified to teach. The salary, how- ever, is a mutual arrangement and depends on the amount his services will command. The time will come when the people, who call a pastor will act on the same principle and pay what they themselves regard as a proper salary. If the missionary lends his influence in having the salary established at too high a rate in the beginning, endless trouble will arise in the future, and work evil to both pastor and people. If, because a man devotes himself to the work of the church he expects more or even as much as his services would command in secular work he had better turn his attention to some other calling. No minister, with right views of his calling, regards his salary, large or small, as a compensation for his services. If constrained to preach from love to Christ and a desire to save souls he will be content, if need be, with food and raiment and even under certain circumstances willing, like Paul, to support himself by working with his own hands. VI—A tender and intimate retationship should exist between the mis- sionary and the native pastor. Paul’s relationships did not cease when a church had been formed and a pastor settled over it. Frequent letters were addressed by the apostle to the churches and many of them revisited by him. Some of the churches were feeble and needed constant supervision. Conflicting views and prejudices existed. Questions relating to order and discipline were constantly arising—hence the necessity of frequent appeals to Paul for direction and advice. Besides many of the churches met with severe trials and persecutions which caused the Apostle the deepest anxiety. Among the personal trials which the Apostle mentions, the greatest of them all seemed to be, the daily care of all the churches. The Apostle had sympathy for all who needed sympathy and this should be the spirit of every missionary. The native pastor cannot fail to have trials and perplexities pressing constantly upon him. If he finds a sympathizing and judicious friend in the missionary,—one who is ever ready to counsel and pray with him, 304 ESSAY. May 19th. —he will gladly seek his aid and in so doing will find his burdens light- ened and his efficiency increased. The Missionary, who is intimately acquainted with the state of the Church and has made both pastor and people his personal friends, may by occasional visits and letters exert a vast influence for good and at the same time gain for himself an invaluable experience. In the early stages of the work, if all the pastors within certain limits could assemble once a year, and, under the direction of the senior missionaries and senior pas- tors spend a month or more in the earnest study of the Scripture, and unite in the discussion of various practical questions pertaining to the work, it would undoub!edly be a great stimulant and assistance to all concerned. Especially would it be invaluable to those who may not have enjoyed the advantages of a thorough preparatory training. The Master’s cause would be all the more advanced if the adjacent pastors of all Protestant denominations could thus assemble and join in study as brethren in the Lord. Mornine PESSION. ESSAY. The Native Pastorate. BY Rev. Joun Burien, A. P. M., Ninepo. The discussion of the subject of the Native Pastorate before this con- vention furnishes ground for encouragement in two respects. 1st.—It indicates progress. A Native Pastorate implies a Native membership, organized churches and an advanced state of mission work. Perhaps no more suggestive method could be adopted of showing the progress made in mission work in China, than by comparing the dis- orderly crowd who listen to the missionary for the first time preaching the Gospel of Salvation, with the quick and orderly company of believers who assemble in the same place, to worship God, and are ministered to by one of their own number. Between these two extremes there is a vast amount of work done, which will never come to the light. The processes by which this higher result has been brought about,—the seed-sowing, the prayerful watering, the disappointed hopes, the trials of faith, the successes and failures,—are only known to those who have experienced them, and to the all seeing eye of God. A native ministry is the ripen- ed fruit of years of labor, of patience and of growth, and is a living wit- ness to the success of missions. 2nd.—It gives hope for the future. A native church, self governed, self supporting and with her own native pastors, is the best proof we can have that Christianity has taken root in China; and that it is able to maintain its own existense and pro- pagate itself without aid from abroad. The taunt which is now so effec- tively cast in the fa-e of Native Christians, that they believe and practice a Foreign doctrine, will lose its force when religion is maintained and preached by the Natives themselves. May 18th. BSSAY. 305 It is true that there are not in China at the present time a great many churches that are entirely self-supporting: yet there are enough to place the future of Christianity in this Kmpire beyond a doubt, and to justify all the time and labor that have been expended by Mission So- cieties. And when we take into account the good number of churches that are partly self-supporting, and are rapidly approaching the standard of self help, the future of Christianity in China presents a most cheering prospect to every friend of missions. In every mission field the native Pastor is regarded as an essential factor, in setting up a fully organized and permanent church. And the selecting and training of men for this office is made an important part of the work of every mission Society. In this paper I propose to speak :— First. Of the importance of the Native Pastorate. Second. The kind of men needed for China. Third. The best method of fitting them for their work. Fourth. The best method of supporting them. First.—The importance of the Native Pastorate. Every consideration that can be adduced in favor of the Pastoral office in Christian lands will apply to China, and there are to be added to these new reasons growing out of the nature of the field, some of which I will point out. 1.—The heathen get their impressions of Christianity largely from the men who are at the head of the Christian congregations. When they hear of the doctrine of Jesus, they naturally look to those who are its teachers, as the best exponents of the system. The Pastor of a company of Christians in a heathen city, is a conspicuous object, and his téachings and conduct are closely observed by those whose attention has been drawn to the subject of Christianity. 2.—The Native Christians look upon the Pastor as the exponent of Christianity and the model of Christian living much more than do Christ- jans in western lands. ‘The disciple is not above his Master” is a truth which the Chinese fully appreciate and are disposed to practice more than is good for themselves spiritually. Not only do they not as a rule rise above their teachers in zeal and holiness but they think that there is no need for so doing. Every Missionary who has had much to do with Native congrega-~ tious, knows how deeply it is impressed upon the native mind, that preaching and exhorting and every movement to extend a knowledge of Christianity to the ignorant, must be undertaken by regularly appointed or ordained men. In theory as well as in practice they seem to be oppos- ed to lay preaching. They magnify the office of the Preacher to the dis- paragement of the duties of Church members. There is no more import- ant duty connected with the pastoral office, than that of instructing the members in their duties and responsibilities, teaching them in the spirit of love and patience, that all Christians are preachers, and priests as well, and that the poorest and most ignorant of them, through the instrument- ality of prayer, may be the means of bringing to themselves and others the richest blessing of divine grace. The present rate of progress of missions in China gives special im- portance to the Pastoral office. It is the policy and hope of every mis- sion Society, to have the natives take up and carry on the work as soon as possible. The evangelization of China must be done by the Church in China, having her own pastor and using her own means. 306 ESSAY. May 18th. Taking the progress made during the last fifteen years for our guide, the next fifteen years will show not a few tens but many hun- dreds of churches, and a goodly number of those will be self-supporting. In the year 1863 there were computed to be in all China 1974 Protestant Native Christians. In the year 1877, there are in the three provinces of Canton, Fohkien and Chehkiang alone, about 12,000 Christians; and the number for all China cannot be much less than 20,000. The late Dr. Knowlton of Ningpo, taking the ratio of increase between the years 1853 and 1868 as astandard, computed that in the year 1900 there would be more than two millions of Christians in China. But supposing that this estimate is far too high and taking a much lower rate of progress for our guide, the next 23 years in China will show a membership of many tens of thousands of Native Christians. A most important question for all missionaries to ask is “ what kind of Christianity shall they have? Shall it be of a vigorous and an aggres- sive type, or a timid and luke-warm thing, which like that of the seven churches of Asia, will die of its own weakness?” The church .of the near future in China will depend largely on the kind of men that we are instrumental in raising up, and equipping as Ministers of the Gospel. ‘ Second.—The kind of men needed for China? : 1. ‘They should be thoroughly converted men. It will doubtless seem strange to some that I should present as a requirement in a Native minister a qualification that is self evident, but if I mistake not those who have had much experience with native preachers will appreciate the force of this qualification. What I mean by conversion is not simply conversion to Jesus Christ but also conversion from all other Masters, particularly Confucius. j 3 This thought has been strongly impressed on my mind after an intimate and somewhat extensive acquaintance with Native preachers. My experience has led me to the conclusion that’ there is peculiar danger of raising up men who put Confucius on a level with Christ. In all my experience I have never met a preacher of any grade or of any mis- sion, who had a word to say against Confucius. The only regret in their view was that he did not go quite far enough, but the Gospel of Jesus Christ supplements the teaching of Confucius, fills out the blank and thus makes a complete and perfect system in their view. I have noticed but little difference in the men educated in the Boarding Schools, and those not so educated—in this style of preaching. I have been trying to account for:the want of life among Chinese Christians, and the want of zeal among the preachers, and I am disposed to attribute a good part of it to this bondage to Confucianism: I do really fear that many of our preachers preach “‘another Gospel,” not. the Gospel of Salvation from sin, but the Gospel of morality and good works. I fear that some of our preachers are serving two masters, and through them our Christians also, Confucius and Christ. I would by no means have them take pains to cast reproach upon the name or doctrines of Confucius but when they stand up before their fellow sinners to tell them how they may get rid of their sins and have peace of soul, I would have them let the sage alone. His teaching or his life do not give the least aid to a poor sinner, seeking the salvation of his soul. I beliéve that there are not a few Native Ministers in China, honest and true men who sincerely believe that the doctrines of Confucius and the doctrines of Christ fit into each other, and that the two make one complete revelation from heaven which leaves nothing more to be desired. I heard a Native minister say once to a large company of hearers, by way of explaining the design of the Gospel, ‘‘ The sayings of May 18th. ESSAY. 307 Christ have the same end in view as the sayings of Confucius. Their design is to make people good. Christ says many things that are similar to the sayings of Confucius.” This man had been educated in a Christian school from his youth and knew Christianity theoretically at least, as wellas we do. I felt quite sure at the time that that company received a totally wrong impression of the design of Christianity. The above style of remark is quite common among young men during their cours of preparation, and in them we may hope to correct the fault, but it does not present a very cheering hope for the future of Christianity in China, to have men who have finished their course of preparation and have become pastors of churches, to speak in this wise of the religion of Christ. I see no remedy for it but in being born again and being genuinely converted from Confucianism to Christ. 2.—We need men who feel called to the work. We must never lose sight of the fact that the planting of Christian churches in China is God’s work, and that we are fellow laborers with God in this enterprise, and it concerns us more to please Him in the matter of training and installing pastors over churches than to please men. The most important question for us to settle in regard to the Native pastor, so far as we may be able, is ‘“‘ Will such a man pass muster before the Searcher of hearts?” God knows the qualifications necessary for those who shall act in His name as ambassadors and He has given us clear indications in his holy word of the gifts necessary for them. This is not the place to discuss the subject of the “Call to the Ministry” nor the marks by which this call may be known; but upon the necessity for this call I hope we are all agreed, and I put it forward as the first and most important qualification in a Pastor. If God calls a man to preach the Gospel, it matters not what his system of training has been, or the amount of his knowledge, that man will be a success. But if God does not approve of a man it matters not how highly he may approve himself to the missionary he will be a failure. ‘I have not sent these prophets yet they ran, I have not spoken to them yet they prophesied. But if they had stood in my counsel and had caused my people to hear my words, then they should have turned them from their evil way, and from the evil of their doings.” Jer. 23, 21, 22. There is I fear too much of a disposition to put into the ministry men who are scholarly in their habits and pleasing in their address and mode of life, with the hope that even if they are not very zealous, they will do some good at least, and they will give Christianity a respectable appearance. Nothing could be more dangerous to true religion than such a course, and there is no country in the world where this danger is so hard to guard against as China. This is a land of forms where the out- ward appearance is cultivated to the neglect of the heart. The greatest evil that can befal any Church is to have a hireling ministry. We are peculiarly liable to this in China, where men have been paid as heretofore by Mission Societies and generally receive more in the service of the Church than they did in their former occupations. The following pro- found remarks by M. Vinet are worthy of serious attention and express far better than I can the evils resulting from a respectable but uncalled Ministry. ‘“‘No reading example or company, no influence of education or authority, no influence from without or within, neither excessive riches nor excessive poverty, nothing can corrupt us so profoundly or so irrevocably, as a Ministry exercised without a call.” And comparing the effects on the Church of the lives of an immoral Minister and of one who 308 ESSAY, May 18th. was sirictly moral but without any inward impulse that he was called to the Ministry, he gives the result thus. ‘But decency of manners, regularity in purely external duties—all without conviction—are the most admirable means of keeping souls far from the living waters and near the stagnant and putrid pools of legalism, of formality and of indifference. I do not enquire whether he be more or less culpable than a scandalous minister, but I doubt not that he does more evil.” 3.—We need men who can “endure hardness as good soldiers of Jesus Christ.” There are few places more trying to the faith than the position of a pastor in China and the man who undertakes the office with the idea of discharging its duties faithfully needs a double portion of the Holy Spirit. A man is éalled to settle over a church in a country town or dis- tant city. He goes to his new field and finds not a large and flourishing church waiting eagerly for his arrival, or showing their pleasure by giv- ing him a public reception, but he finds instead a few ignorant and poor people, who know but little of, and perhaps care less for the relation of pastor and people. They have, it is believed, made a creditable profession of faith in Christ, but beyond this there is little in their surroundings to attract a man of education or refinement. A number of them cannot read ; and their chief concern is not that they know so little of God and of his word; but how to get their rice. They come together on Sunday to worship God, and sit morning and afternoon in a damp and uncon- fortable Chinese house—not on cushioned seats with reclining backs, but on hard benches with their feet dangling in the air. Very few of them are able to sing, and they are but very poor judges of what a sermon ought to be. They charitably conclude that the preacher is orthodox, and under the combined influence of the preacher’s voice and the labors of the preceding week, they yield themselves to slumber. There are few things more discouraging to a preacher, than the Sunday scene in a Chinese congregation. There are exceptions to this picture. Such as the congregations at the ports, or where Foreigners reside, which are made up largely of scholars from Boarding and Day schools, teachers and others. These present quite a different spectacle on Sunday, from those congregations that are entirely under native influences, and present a purely native appearance. Besides the pastor of a Native church ‘must as a rule carry on alone, all movements in the church for self development or aggressive work. He is often compelled to say like the apostle Paul when looking around for some one to aid him, ‘I have no man like mind- ed who will naturally care for your state, for all seek their own, not the things that are Jesus Christ’s.” Phil. 2, 20,21. Not only so but he may count himself happy if his zealous endeavors to ‘provoke his congrega- tion to love and good works,” do not rather provoke their hostility, and arouse their suspicions that their pastor is introducing novelties, or seek- ing his own good. Suspicions and jealousies are natural products of heathenism and the introduction of Christianity does not at once choke out these poisonous weeds. There is abundance of scandal and gossip and evil speaking in a Chinese congregation, in fact these evils prevail to an alarming extent and they very often make the life of the Native pas- tor one of great hardship. In addition to the spiritual care of his flock, the native pastor must also concern himself largely with the temporal in- terests of his people. The masses of the Chinese are poor and they have been oppressed for generations by officials and head men, and when they embrace Christianity their oppressions become heavier rather than lighter. Their heathen neighbors often take advantage of them on account of their May 18th. ESSAY. 309 religion and exact money, or refuse to pay their debts. In the numerous difficulties that arise with the heathen, and among the Christians them- selves, the pastor is called upon to act the part of middle man or peace- maker. It will be impossible for him to please both parties, and the party against whom the decision is given, will be likely to accuse him of partiality or of having received a bribe. There are very few Chinese that would be satisfied with strict justice. Even the Christians, whether right or wrong, expect that some favor will be shown them, and the pas- tor or Missionary who meets out impartial justice in cases where the de- cision will be adverse to the Christians, will-be likely to alienate some of his brethren. This imperfect sketch of the discouragements which the Native Pastor meets with is not drawn from the imagination but from actual life, and will serve to show that the pastoral office in China when freed from the too large salary often paid by the Foreign Society, is no sinecure, but a position which requires him who fills it faithfully, to en- dure hardness as a good soldier of Jesus Christ. 4.—We want more of enthusiasm. I have heard a good many different preachers in China, but I have never yet heard one who pro- duced a profound impression upon his hearers. They can please and they can instruct, but they do not move an audience. There is some great deficiency so far as my experience goes that makes the Native preaching comparatively powerless. Others have noticed the same defect. I am disposed to attribute it to the effect of Confucianism upon the Chinese character. It is impossible to get an educated Chinaman to act contrary to the rules of propriety as he understands them and Confucius is the master in this department. Now these rules of propriety are good, so long as they do not interfere with a man’s usefulness. But when they hinder animation and check enthusiasm in preaching the Gospel, they are an injury. The educated Chinese preacher is calm, deliberate and classical in his manner, but he never loses himself in his subject, never becomes eloquent in our sense of the word. It is not that they are devoid of the elements that make public speaking effective. We know that they possess the gifts of oratory to a high degree, for we see the evidence before us nearly every day of our lives, in the disputes that take place in the streets about money and business matters. Who has not admired the earnestness and powers of persuasion shown by the Chinaman when his interests were in jeopardy. What we must expect of the Pastors of our churches is that they will be at least as enthusiastic about the things pertaining to the kingdom of God, as their countrymen are about the things of this world. They must make religion more desirable than money, and to do this they must show themselves terribly in earnest. It is not the lack of the material of enthusiasm in their nature that produces the tameness and repression that we see, but I believe that it is caused largely by that gigantic system that meets us at every step—Confucianism. This regard for the ‘‘rules of propriety” has such a controlling influence on the educated Chinese, that the shadow has come to be of more importance than the substance, and the manner in which a thing is said, is of more importance than the thing itself. I would be delighted to see our native preachers, break through these enfeebling and often childish rules of propriety, which Confucius has entailed upon his countrymen and stand out before their fellow men as bold and fearless heralds of salvation, more anxious to make themselves acceptable with God, than to please men. Third—The best method of fitting men for the Pastoral office. The history of missions in other lands is valuable as showing the 310 ESSAY. May 18th. results to which the experience of the past has brought them in regard to the best modes of raising up a native ministry. 1.—There is the Boarding School plan, taking the boys when young and keeping them under instruction until they are grown and then select- ing from among them the most hopeful and giving them a further-conrse of instruction in theology and other branches. s 3 2.—The plan of selecting from the.congregation some of the: most promising youths and giving them a special course of instruction for the ministry. ; i. < i 3.—Taking men who have been converted in mature years, who have a good knowledge of the world, and give good evidence that they are true Christians, and encouraging them to undertake the duties of pastors after having received such training as their age and circumstances will admit. Hach of these methods has some advantages and some drawbacks. The American Board in their first labors in India tried the Boarding School plan on an extensive scale, looking to the graduates from these schools to make the future preachers for India. But after many years of trial they abandoned the entire system and according to the paper of the Rev. Mr. Hardy read before the Allahabad Conference, their experience since the change was introduced fully justifies the move; and they have no desire to return to the old plan. They have instead of the Boarding School, a Theological Seminary where only those who give the best evidence that they are Christians and have a sincere desire to preach the Gospel are admitted. With the Church Missionary Society the Boarding school plan also seems to have come into disfavor. In the paper of the Rev. T. Spratt, read before the same Conference, the chief objections to Boarding schools are thus stated: ‘ One main objection to the system_is that young boys are taught to look forward to employment in the mission as their means of living, and the course of discipline and education through which they pass, almost shuts them up to that one mode of liveli- hood. The consequence has been that few of deliberate choice and pre- ferenve, accepted the catechists’ office, or at all events have ever had the opportunity of putting to the test whether or not they chose mission work for its own sake.” I imagine that the Boarding Schools of China will make a better showing than those of India in proportion to the number of pupils educated, but still there is the serious objection above referred to in- separable from Schools, viz., that do what you may to prevent it, pupils will look forward to be employed by the mission. As long as the object of the schools is: to raise up preachers, those in them will expect to become preachers. Their parents put them into the Schools with the idea that they will be employed hy the mission, and the practical effect so far as my experience goes, is that young men enter upon preaching, as a business’ or trade. Jn the Presbytery of Ningpo, with which I am connected, we ‘have Pastors who have been educated in the Boarding School, and we have those also, who were converted in middle life, who entered soon after their conversion upon the duties of assistants and from the midst of ac- tive labors were advanced to the positions of Pastors of, Churches. It is not my purpose in this paper to compare the different methods. one with another and show their relative efficiency; but I will say a word in re- gard to the attitude which those converted in mature years hold towards their heathen friends and towards the mission. We have nine Native Pastors in the Presbytery of Ningpo, ‘settled over Native Churches. Seven of these are graduates of the Boys Boarding School. Two were converted in mature years, and after some active work and training be- came pastors. There are two licentiates also, who are men conyerted in May 18th. ESMAY. 31k middle life, and have had no connection with the School. Of the two pastors, one was formerly a heathen school teacher, of fair cdu-ation and good natural powers. He is now Pastor of the Church at Sing-z, near Hangchow. The other was a clerk in a hardware store in Ningpo. Even after he became a Christian, his employer did.not want him to leave him. He would permit him to keep the Sabbath, and did not require him to do anything contrary to his new religion. It was in the early days of mis- sion work, when assistants were scarce, and this young man was needed to tell the good news to his countrymen. From that time to this he has been preaching the Gospel, as teacher, assistant and pastor, a period of more than twenty years. I often pass the store where he was employed, and have had frequent conversation wih his employers about him. He furnishes to them one of the best arguments for the truth of Christianity. They regard him as having made a sacrifice in order to become a preacher. He has a much harder life than if he hac remained in the store. There was no money temptation in his case when he became a preacher. He has a brother also who is a small mandarin, and in a conversation with him, I learned that he regarded his preacher brother as very foolish because he has persistently refused a position in the Yamen, when his income would be much larger than it is now, “but” said he, by way of accounting for his strange choice, “he seems to like preaching the Gospelk better than making money.” There is no doubt that men in the positions of these two pastors, have the respect of their heathen friends far more than if they had from their youth been connected with Forcigners, and they are totally exempt from that withering rebuke which our native brethren are so often com- pelled to meet, viz.! ‘‘You eat the Foreigner’s rice and therefore you preach his doctrine.” Such men as these occupy a different position towards the mission also. They have never been an expense to the mis- sion but have earned their living from the first. They left independent positions to become preachers of the Gospel, and therefore they have a feel- ing of manly independence which those trained from their youth in mis- sion schools cannot possess. For myself, ] must confess that I have a peculiar feeling of admiration for these men, who have given up good worldly prospects in order to become preachers of the Gospel; and I regret that we have not more of them, and believe that among the heathen and in their own family circles, such men have an influence which those who have been connected with Foreigners from their youth cannot get. At the same time I am most happy to bear’testimony to the faithfulness and efficiency of men in our Erpahyeety who have been trained in the Board- ing School. But I am disposed to think that we look too much to human methods and contrivances, to get that which God alone can give. The remark of John Newton is true for all countries, and for all stages of work, viz., ‘‘Only He who made the worlds, can make a minister of the Gospel.” It is God who calls laborers into his vineyard. He does not always call them from Theological Seminaries and Boarding School. He does not always call the educated and the polished, but fishermen and publicans, men who in the eyes of their fellows are ignorant and unlearned, but have the aroma of Christ about them, so that no one can mistake their calling. God converts men by the foolishness of preaching, and he has committed the treasure of divine grace to earthen vessels, that the excel- lency of-the power may belong to God and not to men. We have enough of the‘conceited, self confident preachers now. O, that we had more of 312 ESSAY. May 18th. the humble Christ like men—who are emptied of self and filled with the power of God. These are the men we need in China for preachers, and whatever method will be instrumental in calling them forth, is the right one. It must be confessed that the methods chiefly relied on here- tofore, at least by many missions, have not been very successful in rais- ing up a Ministry of power, men who feel called by God to the work. Let us pray to the Lord of the harvest, that He will raise up from among those who receive His truth into their hearts, some who will be chosen vessels to carry the Gospel of salvation to their own countrymen, men that must preach the Gospel whether they get paid for it or not. O, that we had in China men like the famous Quola in Burmah, or Blind Barti- meus in the Sandwich Islands, men who ‘‘were not ashamed of the Gos- pel of Christ,” as I fear too many of our Chinese preachers are. We would then see the native church advance, and sinners would be convert- ed to God. The great defect it seems to me in our native churches is feebleness of piety, and this arises largely from the impression which they get of religion from the start. It is still the painful truth that most of those outside of the church, and too many in it, believe that religion is good to eat, to drink and to make money by, and it is to be feared that some of our preachers, know no other advantage in religion than the help which it affords in this world, in temporal things. How few of our preachers are able to illustrate religion from their own experience. I have some- times heard some simple and uneducated members speak of the joy they possess on account of faith in Christ. But I have never heard a native preacher commend religion to others, from the good that he has himself derived from it. There is a crying need in China for men in the Ministry of spiritual minds and of spiritual power, who can tell the people “I was blind but now I see,—I was dead but now [I live.” To get such men, much depends on the spiritual tone of the mission- ary himself. I am getting to put more and more importance upon the personal intercourse and daily contact of the Missionary with the candi- dates for the Ministry; and of all the methods, 1 think that for the present state of Missions in China this is the best. What the Chinese need is the development of the spiritual part of their nature. They need to feel the spiritual power of the gospel,—this is at present lke a new revelation even to some preachers. My own impression is that to raise up a scrip- tural Ministry in China we need not spend much time in giving them an education, aside from the knowledge of the Bible. They already have a system of education. Very different it is true from the Christian educa- tion of the west. But still with all its defects their system has developed some of the finest intellects in the world. The Chinese have minds cap- able of mastering any department of human learning, and if we give to these a good knowledge of the Bible, we have all that is necessary from a human point of view, and the Spirit of God will do the rest. Take a man of mature years with a purely native education having never been in a Foreign school, and let him become thoroughly impregnated with the spirit of the Gospel, so that he cannot keep the treasure to himself, and you have what I consider to be the preacher needed in China at present. The time will come when they will need Hebrew and Greek, and Chemistry and Mechanics and Astronomy, just as those pastors at home need them where congregations cau appreciate such culture, but for the present these acquirements and others of a like nature can only be looked upon as accomplishments, and not as essentials for a pastor. A large part of the pastor’s influence lies inthe social and domestic life of May 18th. HSSay. 313 his congregation and in-order to the proper discharge of this duty he must not be too far above them. If his education be of such a standard, that he does not find much pleasure in the society of his people, neither will they find much pleasure in his society. The subject of education for the Ministry will regulate itself in China as it does in the West. Let us give to our Churches a pure Christianity and faithful men to preach it and to live it, and under the inspiring influence of religion they will ad- vance by a natural growth to that Christian civilization, which in other lands has required eighteen hundred years for its development. Fourth The best method of supporting the Pastor. I think that it is unfortunate that Missionaries are called upon to discuss this question in connection with Mission work, more than perhaps, by way of giving advice. Now however we not only have to give the advice, but the money also in most cases. My experience with Native churches has brought me to the conclu- sion that it is not advisable for the Missions to assume the support of a man who is settled over a Native church. The most they should do—is to help the church in the shape of a donation—diminished yearly according to the ability of the members to pay. The feeling is wide spread, that a grand mistake was made at the outset, in offering men money to preach the Gospel; not that the laborer is not worthy of his hire and especially the workman who labors in word and doctrine, but this hire should come from his own countrymen. A. large part of the prejudice against Christianity, among the more thought- ful of the Chinese arises from the fact that Foreigners hire natives to preach it. This practice degrades religion to a mode of living, demora- lizes those who preach—and hardens the hearts of those who hear. If we had begun on a sound principle, we could at this stage of the work be spending our time about something else than regulating the salaries of native Assistants and discussing how to secure self-supporting churches. There are however signs of a healthy reaction for which we ought to be thankful, and there is moreover a remarkable degree of unanimity as to the theory that should be adopted, although all are not able to put their theories into practice. In regard to the salary of a Native pastor I think the most natural and by far the most satisfactory way in the end is, for the church to fix the amount of the salary and if they are not able to pay it all this year or next, make a request of the mission to aid them with a certain sum to be yearly diminished until the entire support passes over to the Natives. It is a very trying time to the native helper, when he leaves the service of the mission and passes over to the native church. It is frequently going from comfort to want, from comparative ease to hardship. Money is the great want of the heathen world. It is the first thing they seek after, and the last thing they are willing to surrender. When they become converted to Christianity they do not at once spring into the generous and full-fledged liberality of the Gospel. Rather does their natural penu- riousness become strengthened by beholding the superabundance of the Foreigners’ wealth. It is not at all strange that the native Christians should regard themselves as poor, and Foreign Christians as rich—and while we know it is right, they say, to have our Pastor supported, yet surely the Foreigners can do it with less sacrifice than we can. This is their mode of reasoning, and when they have so plausible an excuse as the poverty of the Native Church and the wealth of the Foreign Church, it is almost impossible to convince them that it is for their good, and the good of the Pastor and the good of the cause in general, that they even 314 ESSAY. May 18th. of their poverty should support him rather, than the Foreign Church of their wealth. The Native Christians are very poor—and we may as well confess, very penurious also. This is not surprising when we consider that the motives which have heretofore actuated them in giving to idola- try were selfish ones. They gave money to support the gods—because they feared them and not because they loved them. And when they are called upon to give from the principle of love there is all the accumula- tion of past selfishness to be overcome before love can have her perfect work. There is another cause for this backwarkness, I would almost say unwillingness, of Christians to pay any of their own money for the sup- port of the Gospel, and that is, the free Gospel which they have been ac- customed to receive in the past. If an old Missionary wants the Christians to contribute, they say to him “how is it that you now want us to give when formerly you told us that no money would be required of us.” If a young missionary in tak- ing up the work in an old field, undertakes to press upon the Native Christ- ians the necessity and duty of giving for the support of the Gospel, he will be almost sure to raise a storm about his head, that may make his position very uncomfortable. They say “we have had Missionaries here for many years, able and devoted men, and they gave us money, instead of requiring us to pay it as you do. It cannot be that they were wrong and you are right.” But the case is even worse, when the Native Pas- tor undertakes the work of stiring up the Native Church to give as God has prospered them for the advancement of his kingdom. I need only touch upon scenes of this kind, in order to call up in the minds of almost every Missionary, cases that have caused him a great deal of anxiety. But I am happy to be able to say, that the grace of God overcomes this petrified selfishness in the hearts of those who were formerly heathen. ‘We have Native Christians who give liberally to the support of their Pastors and for other objects, even more liberally than most Foreigners, according to the relative ability of each—and they give from the principle of love. There is a church in the Presbytery of Ningpo whose members, most of whom are very poor, give a little of their earning to the Lord, and thus support their Pastor, and bear the other incidental expenses of the Church. There are also three other churches in that Presbytery, that are fully self-supporting, but the members of these latter are generally in better circumstances than the former, and therefore do not give as liber- ally in proportion. These four self-supporting churches have not sprung into being in a month or a year, but they are the result of long and often painful labors, both with Assistants and with the people. It is hard to convince a man who has been getting nine or ten dollars a month from the Mission, that it is his duty, to take six dollars a month from the Na- tive Church, where his labors will be more numerous and his trials greater. Only the Grace of God can bring a man to make this choice. I mention these churches with which I am familiar not to boast, but to en- courage those who are striving after self-support. I must mention briefly the two methods that have been tried in our own mission in attaining the self-supporting state. 1.—The endowment plan. That is creating a fund from contributions from the church members, and donations from rich friends abroad, and using the interest for the support of the Pastor. I may mention here that this form of support is very popular, especially the donations from abroad. And it has been a very difficult matter in our Mission to repress the tendency to self-support, by getting the money of other people to do it. But the Foreigners are unanimous in discouraging this plan, as not May 18th. DISCUSSION. 315 calculated to develope liberality in the Native church, and several of the Native pastors are now in hearty accord with us. 2.—The second method is that of paying their Pastor year by year, out of their own contributions. This method is preferable for two reasons. 1.—Ilt teaches them to put their dependence upon God, and leads them to look to him for help in all their weakness. 2.—It stirs up more of an individual interest in their Pastor and in their Church, from the fact that they themselves support them. It is also best calculated to maintain those friendly relations between Pastors and people that are necessary for usefulness. The Pastor getting his support directly from his own people, will feel more identified with them in interests, and will be able to sympathize with them more fully in their poverty and the people seeing their Pastor cheerfully enduring hardships for Christ’s sake will love and honor him the more because he is willing to share their destitution. It is my opinion that there is in China some of the best material to be found in any land, not only for Christians but also for Evangelists, Pastors and Teachers—and I will venture the prophecy that the future Church of China will be the pride and the ornament of Christendom. With one language, with a practical and substantial character the Chinese give every assurance, that having once received the “form of sound words” they will hold them fast and transmit them to others unimpair- ed; and it only remains for us to commit what we have received to faith- ful men who shall be able to teach others also. PrscussIon. Rev. S. F. Woopin, A. B. C. F. M., Foocuow, said :— Seven or eight years ago, we found that the scale of the native preachers’ wages at Foochow was rising. We met together and decided to reduce the salaries of all our native preachers, giving them one month’s notice. We found it not so easy to diminish, as it had been to raise, the scale of wages. I am inclined to think we did not give sufficient notice, and did not talk enough over the principles of the work. None of the preachers left, though many said they would; but it caused a bad feeling between the native preachers and the missionaries for some time after. It is of the highest importance to impress it upon them, that the welfare of the church and the needs of the cause of Christ lead us to make the change. If we encourage the voluntary principle we take out of the mouth of the heathen the argument that the Gospel is preached because the preacher eats the church’s rice, for we tell him that if he believes, he will have to contribute to the spread of the Gospel. Seven years ago we had a man whom we all judged to be fit for the office of pastor, the church invited him, and he consented ; but afterward, when we wanted to ordain him, he refused. What was the reason that his courage gave way? It was because he had formerly taught that the whole thing was a matter of charity; therefore he did not dare to say to the native church ‘You must give me my support.” 316 DISCUSSION. May 18th. Mr. G. W. Panter, A. S. P. M., Hanacnow, said :— Some of the ablest ministers in our home churches, are men converted late in life, who gave up their previous occupation to enter the sacred office. Some of these were once reckless and daring sinners, whose per- sonal indulgence in and contact with sin, enables them intelligently to fight against it. The great change in their own lives also, makes them living examples of the power of divine grace. But whilst this is true, no one ever makes use of this fact, as an argument that children should be allowed to grow up unrestrained in vice, so that when converted they may become efficient ministers, nor do we ever look to this class of converts as our best dependence for preachers. So itis in China. One of the essays read, truly remarks, that some of our most efficient native helpers have been drawn from business men, converted late in life. But shall we ac- cept the conclusion he draws, that it would be better to depend on this class of men for native agents, for pastors and teachers, than on training schools, established and conducted for the express purpose of grounding men in the truths of the Gospel? Surely this is not a valid argument. The Scriptures are moreover clear in their teaching, that, as a rule, men should remain in the calling in which they were at conversion. Ofcourse there may be exceptions, as e.g. when previous education and clear evidence of a call, renders one fit to preach. But these should be regarded as ex- ceptional cases and we must not depend on this source for our supply. Besides, it is contrary to common sense, and pure theory, to say that such men always make more efficient pastors than men who have from childhood been trained in properly conducted schools. Facts do not sustain such a theory. If boys in schools become spoiled, or get the idea that by mere decent conformity to certain rules of propriety, and by standing moderately well as students, they thereby are to secure mission employment, let the missions look after the teachers of such schools. The fault is that of the teachers or of the mission, and not of the school system at all. Rev. N. J. Proms, A. M. E. M., Foocuow, said :— The Native Church, not the missionary, should estimate the salary of the preacher. The reason for this is that the natives know best how to estimate for natives. They get at the bottom of the matter and are more likely to get a correct estimate than we are. It is the rule of our church that when a new pastor comes to a congregation he is to call a meeting of the stewards and class leaders of the church and in mutual Conference make an estimate of what his salary should be. In order to do this correctly they take into consideration the size of his family the cost of living, his necessities, &c. This rule we have applied in the older portions of our work and find it a good plan. Of course it is not possible in the very early stages of missionary work. Again, it is now our rule to decide upon the amount the mission will give to each circuit and let the native church supplement this sum. This is an important point. At the begin- ning of each year we consult with the Native Presiding Elders as to what each pastor's salary should be and how much each circuit is able to give and then add to this from mission funds a sum sufficient to make a com- fortable support for the pastor. This done we make no change during the year, and should the Native Church fail to give what it ought to, the preacher loses it. There is an important difference between fixing on a May 18th. DISCUSSION. 317 sum and expecting the Native Church to supplement it, and allowing the native church to pay what it will and the mission make up the balance. The latter was our early practice but for some years past we have adhered to the former plan and find it most satisfactory. Rev. Dr. Epxins, L. M.S., Prxina, said :— After 15 years the church in connexion with the London Mission in Peking has decided to support a pastor of its own. Some difficulty was felt about the matter inasmuch as the man selected was at the time in receipt of $20 per month from various sources. He consented however to accept the office if $10 per month could be raised for his support. The church, assisted to some extent by contributions from the foreign mis- sionaries, has found this money and the pastor was ordained a few weeks ago. I believe that the duty of the foreign missionary towards native preachers is to give them sound Scriptural instruction and to allow them great liberty in their manner of conveying the truth to others. I have not myself noticed that Chinese preachers spoke too highly of Confucius. I think missionaries should be very careful not to underrate the culture and learning of the Chinese. The example of St. Paul on the Areopagus should teach us, how to speak of heathen sages. It is highly desirable that missionaries should think carefully in regard to their way of speak- ing of Confucius and of other names venerated by the Chinese in order that they may not by misdirected zeal be tempted to cast an undeserved slight upon the sages of China—a course which will prejudice the Chinese against the Gospel. Rev. 8. Dopp, A. P. M., Hanecnow, said :— The paper presented itself to him in three respects, Ist. He felt deeply the necessity of a higher spiritual life among the native heathen, he mourned daily over the lack of it; but was constantly driven back to himself and made to feel that the tone of his own piety was far too low. In this respect as in others they could not reasonably expect the stream to rise higher than the fountain. 2nd, He could not condemn Confucius as much as the paper seemed to indicate we should. When Confucius taught loyalty and propriety, and that it would be a greater good to eat coarse rice and drink water, and have only one’s bended arm for a pillow than have abundance of riches and honours acquired by unrighteousness, we should by no means either ignore such virtues or endeavor to make them appear vices because they were taught by the sage. 8rd, He could not but regard as only theory what the paper said about the advantages of bringing ministers from me- chanical pursuits rather than from schools. He knew and esteemed and loved as a Christian brother the man referred to in Mr. Butler’s paper ; and knew too that he was not one whit more readily believed when he preached the Gospel, or credited with purer motives in his work than he would have been had he come from a mission school. The fact as oppos- ed to the theory was that there were two churches in two neighboring cities, he was acquainted with them both, they were about the same age ; one of the churches had been gathered by a young man who was a gra- duate from the school. He died and was succeeded in the care of the church by another young man from the school, the church now numbers 318 DISCUSSION. May 18th. between one and two hundred members. The man who had come into the ministry from mercantile pursuits was pastor in the neighboring city and the Church there did not number more than twenty or thirty mem- bers. He would not attempt to judge between the men, but in view of such facts he must ask for the evidence that the latter was more readily believed than the former. It might be a mistake to direct attention too exclusively to schools as a supply of native preachers, but it was wholly gratuitous to say that other things being equal such men were not as readily believed as others. Moreover the men who had come into the ministry from secular pursuits were supported the same as those from the school: there was no difference on that score. And as to the charge of preaching only because they were paid for it; it was extensively made against all assistants of all classes, whatever their previous history ; nor only against them but against foreign ministers and missionaries as well. Rev. Dr. Dovetas, BE. P. M., Amoy, said :— The salary of a native pastor should not be low: it was an honourable office ; the pastor should be able to exercise hospitality and charity, and should have enough to keep up his health, &c. It was not fair to com- pare the salary with that of a heathen school-teacher, for such a teacher had a great many ways of increasing his income which a pastor could not use. It was very important that the pastor be paid by the native church ; quite different from the case of mere preachers. If help be given from foreign funds to the pastor’s salary it should be very little and only for a brief time. The English Presbyterian Mission had not yet any native pastor, because determined that the first ordained (at least) should be supported by the people, as an example. Just before leaving for the Conference the Amoy Presbytery decided to ordain our first native pastor : his salary $12 is to be paid by the people, though for this purpose the mission is to relieve them of some expenses they used to bear. The ac- ceptance of the call by the pastor-elect was a most solemn scene ; almost to the last moment he was anxious to decline the call, from an overwhelming sense of the responsibility of the office; the other members of Presbytery exhorted him and prayed with him; he rose to speak, and was beginning to explain the reason why he declined, but before finishing one sentence he sank down overpowered by emotion; after a pause he rose again, unable to say any more than the words. ‘Yes: but pray for me.” Rev. G. Jouy, L. M.S., Hanxow, said :— In selecting a native pastor respect must be had to the stuff of which the man is made. What is the kind of man most needed in China at the present time P In the present state of this country native scholar- ship is of far more consequence than foreign scholarship. A thorough classical education in the Confucian school lifts its possessor to a position of far greater influence among this people than a knowledge of the original languages of the Bible and other branches of Western learning could possibly do. It is not absolutely necessary that the native pastor should be a literary man. _____ MorninG PESSION. ESSAY. Questionable Practices Connected with Marriage and Funeral Ceremonies, BY Rey. C. Harrwett, A. B. C. F. M., Foocsow. The limits of this Paper forbid a detailed account of all the object- ionable heathen customs prevalent at Foochow in connection with mar- riage and funeral ceremonies. And this is the less necessary as they have been so fully described by the Rey. J. Doolittle in his Social Life of the Chinese. I propose, therefore, simply to notice those questionable practices which are still found to linger more or less among our native Christians and to which their attention needs to be especially directed that these evils may be eradicated from the churches. I shall not, however, confine myself necessarily to what are technically called marriage and funeral ceremonies, but shall feel at liberty to speak of any questionable obser- vances connected with the general subjects of marriage and burial. One evil in respect to marriage, met with at Foochow, is the practice of paying money for wives. This custom, so far as it is local and peculiar, has arisen in part probably from the prevalence of female infanticide in the region, where generally, in the Port, from thirty to seventy per cent 388 ESSAY. May 21st. of the female infants have been destroyed. At present, the price paid in the country for grown up daughters for wives is about a hundred and twenty five dollars. Slave girls for wives bring about the same price. Among the ordinary literary class of people, the betrothal money and the various presents required amount to about one hundred and fifty dollars; and we often hear the statement that, for common people, it takes about two hundred dollars to meet all the expenses of getting married. Now, although it is expected that a part of the money paid for a wife will be returned in her outfit, and she is said to be betrothed and not bought, yet it is very like a purchase. Girls are spoken of as. cheap or dear accord- ing to the amount given for them, and before the betrothal is fixed upon, the parties chaffer about the price to be paid much as they would in bargaining for any article of property. This setting of a money value upon the person of woman leads to many evils. The poor buy little girls, as their price is low, or even female infants, and then bring them up in their families, as their only hope of obtaining wives in the future for their sons. Then the parents of little girls, when they are short of money, betroth one or more of their daughters as a way of raising funds to pay their debts, or to secure a small business capital. Widows, too, are some- times at the mercy of their deceased husbands’ brothers, who, by ill- treatment, seek to force them to remarry that they may obtain money from this source. In stich cases the widow’s own relatives select her second husband for her and receive a certain share of the price. Now this subject of betrothing girls for money is one on which our native Christians need much patient instruction. In years past some of our conyerts at Foochow have bought little girls to bring up in their families for future daughters-in-law, and I have known of a few cases where daughters have been betrothed to raise money to pay debts. Lately, also, I was pained to hear one of our most enlightened Christians speak as though he should wish for the “ounces of gold” —a polite term for the betrothal money—were he to betroth his daughters. I trust how- ever that this was an exceptional case. A public sentiment is being created within the native church, against treating woman in any way as though she were a chattel. ‘The abuses at Foochow in connection with the heathen practice of employing go-betweens or match-brokers are so patent, that our Christians have generally guarded against the evils connected with the custom, although the practice of employing go-betweens has not yet been dis- pensed with. The danger of the abuse of parental authority in marriage arrange- ments, is greater at Foochow than in some other places where there are less money complications. There is the temptation to give daughters to parties who offer the highest price though not the most suitable persons, and to regard cheapness in the selection of wives for their sons. Our Christians need to be shown the wisdom and importance of allowing their children some choice in respect to whom they will marry. The change however to giving the childien themselves the principal management of the affair must come in gradually, as the social customs in China are not yet prepared for it. In respect to the common superstitions and idolatrous practices con- nected with the marriage ceremonies, I am happy to state that, so far as I have learned, they are all avoided by our native Christians at Foochow. There is no choosing of lucky days for weddings; nor are there any manifestly superstitious observances on the occasion, to secure good luck to the bride or to the household which she enters. They generally wish May 21st. ESSAY. 389 to use the red sedan chair when they can afford the expense, but arrange for those if possible which are not adorned with the various figures to ward off evil influences from their occupants. Of course the use of red cards and of red paper for presents prevails, being regarded only as fashionable customs and not necessarily involving any superstition. But there are some ceremonies, supplementary to the Christian ser- vice, which are occasionally observed among us and which seem to be objectionable. Sometimes at Foochow there is a partial imitation of the worship of Heaven and Earth after the Christian ceremony has concluded. A table is placed much as in the native ceremony with a pair of candles upon it, and also a pair of sugar fowls and five kinds of fruits according to native custom, but no incense. Then the parties bow down before Jehovah towards the open heavens as the heathen do in their worshiping of Heaven and Earth. Afterwards, also, the parties bow down towards each other in the native way. In some cases 1 believe the latter ceremony has been observed without the former. But the bowing down to Jeho- vah has been practised in the families of some preachers here. As the parties who have observed this are intelligent Christians, we can only ascribe their doing it to a misjudged conformity to the netive form in order to conciliate friends, or for some other reason that seemed valid to them. Of course it is wise for the native Christians not to give needless offense to friends, and also to avoid exciting unnecessary opposition to Christianity, by discarding native forms of ceremony where there is no evil in conforming to them. It is not wrong in itself to bow down before Jehovah towards the open heavens, but it seems unadvisa- ble to do it at such a time and under such circumstances. It would ob- viously tend to mislead some people. The mere absence of imcense from the table might not be noticed, and if it were, it might not be sufficient to convince heathen bystanders that they were not witnessing the wor- ship of Heaven and Earth in a slightly modified form. But if the cere- mony were not misunderstood in any way, it might yet be doubtful whether intelligent heathen would respect the Christians more for this commingling of Christian and heathen forms of observance. I have heard of heathen bystanders showing surprise at. seeing Christians con- form to practices of less doubtful appearance than this one of bowing down bzfore the open heavens. It would seem better therefore to avoid all conformity to heathen forms where compliance with them can easily be misconstrued. One of our native pastors lately told me, that he had about concluded not to officiate at weddings where this supplementary service was to be observed. If people were not satisfied with the simple Christian service, he thought it would be best to decline to perform that service for them. He was opposed to any observance which would na- turally give the impression that the Christian ceremony was lightly es- teemed or was regarded as insufficient. Again, the bowing down of the bridegroom and bride to each other in public, their drinking wine together in public from two cups tied with a red string; the use of a pair of sugar fowls, and other symbolic cere- monies performed on the occasion, seem to partake more or less of vulgar superstition, so that increased Christian intelligence and refinement ought to do away with them. The burning, too, of the pair of candles in the bridal apartments the entire night, which is frequently observed by the Foochow Christians, is a useless ceremony. The heathen think it quite inauspicious for the happiness of the bridegroom and bride if the candles melt and run down at the side; they are never blown out; and if one goes out much before the other, it is regarded as asign that one will die be- 390 ESSAY. May 21st. fore the other. Of course intelligent Christians do not believe the sup- erstitions connected with the practice. We now come to foreign exotic observances in marriage ceremonies which seem of doubtful advantage. It seems hardly advisable to intro- duce the practice of joining the hands of the bridegroom and bride in foreion style. Native Christians regard it as bringing upon themselves unnecessary ridicule, and it may properly be left for introduction after Chinese social customs have changed from what they now are. Another practice which the native Christians regard as needless is, to call on all present at the time of the ceremony to protest against the marriage if they know of any good reason for doing so. The legalities of the rela- tions of the parties to each other have been so fully arranged previously, that such protestation is too late, and is considered by the Chinese as out of place at this time. No Chinese could hardly be expected to run the legal risks of making such a protest when called upon, even if he saw strong moral reason for doing it. A further infelicity seems to be found in the unnecessary repetitions that occur in some of the foreign forms of the marriage ceremony. Once more, it seems questionable whether it is ad- visable to introduce the use of the wedding ring. Perhaps to mention this may seem a little ungallant, and even fastidious, but from what I have observed of the customs of the Chinese and of the opinions of the Christian converts, to introduce the use of the ring does not seem to be of much benefit or significance. To speak of the marriage ceremony in general, what the native Christians seem to need is, a short simple and solemn service; setting forth the Divine institution of marriage; its binding relation through life ; a brief statement of the duties of the parties; a plain promise before God to be faithful to their vows; followed by a prayer for God’s blessing upon them. Any unimportant observances which tend to draw the atten- tion from the solemnity of the promise made on the occasion, would seem to detract from the regard to be paid to it and to weaken the impression of the importance of the ceremony itself. The custom of bowing down to friends on the afternoon of the day of the wedding, or on the next day, as the time is fixed among some classes, may be noticed. Although the Chinese Christians will discard worshiping the tablets of the dead at such « time, they naturally consider this salutation of friends in some form or other as very important. I have lately seen in a pastoral letter to the Presbyterian churches around Shanghai, the recommendation to avoid kneeling before friends on such occasions, and simply to salute by bowing accompanied with a motion of the hands in native style.. This seems to be a very sensible view. For, while we may think it wise to advise native Christians to kneel before their officials when occasion requires, so as not to convey the erroneous impression that Christianity teaches insubordination to civil governments, still there seems to be no good reason why they may not break off this objectionable form in the salutation of their friends. In respect to funeral ceremonies, I know of but a few points calling for notice. So far as I have learned, our Foochow Christians avoid all the usual idolatrous and superstitious practices commonly observed by the heathen. The most direct complicity with heathen ceremonies in any way which has come to my knowledge, has been the purchasing in behalf of relatives of articles to be used by them for idolatrous purposes on such occasions. In these cases, the motive has been to avoid being considered rude or disobliging. Widows sometimes need persons to make purchases for them, and the natural way is to insist on those who are relatives May 2ist. MSSAY. BOL obliging them in doing this thing. But even such cases of quasi com- plicity in heathen ceremonies | believe are rare, and occur generally among those less established in the truth. And yet, the question as to how far it is right for Christians to have any formal connection with the customary ceremonies after the death of heathen relatives, is one not always easy to decide. A mission helper of long standing, once told me, of lis friends being greatly displeased with him for not assisting in ceremonies after the death of a relative of his wife. The heathen relatives said: Yes, we know you are a Christian and cannot participate in heathen ceremonies; but there are many ways in which you could show your sympathy and assist us by your presence without engaging in any idolatrous practices. They even professed that “they would not be so unreasonable as' to ask him to engage im any super- stitious observance. I have heard of another preacher of long standing, being present at heathen ceremonies after the death of his mother-in-law, and assisting by keeping a record of the presents sent in on the occasion, but not participating formally in any heathen ceremony. Still another preacher was present at the feasting in this instance, and improved the opportunity to explain the teachings of Christianity to those about him. For one, I am inclined to think that no rigid rule can be laid down for all cases of this kind, but that, after giving faithful instruction as to what Christian principle requires in general, each individual must be left to decide for himself as to the path of duty in his particular case. In view, however, of the dangers connected with this point, it would seem to be well to have the main principles involved occasionally brought be- fore the native Christians by restatement and discussion, so that their consciences may be cultivated and their minds enlightened on the whole subject. Ta our Foochow converts are not wholly free from foolish bondage to custom. In applying rules in respect to mourning, they sometimes show much lack of good judgment. Last year, a colporteur under my care found his mourning girdle, worn after the death of his mother, a hindrance to his work. The heathen did not wish a person wearing such a girdle to enter their houses, especially soon after the beginning of the year, and the man had not the good sense to leave it at home when he went out, and then go earnestly about his work. It may be well, perhaps, to point out to native Christians, the exces- sive regard which the heathen pay to the persons of the dead. Often- times they seem to regard them much more than the living. They waste on the lifeless form what suffering humanity sadly needs for its comfort and well-being. And not only is the regard shown for the dead exces- sive, but a pretentious display is made for the glory of the living. Chi- nese Christians too are in danger of falling into this error. Ihave known a few cases where they have unreasonably run into debt in connection with burials, professedly to prevent it being said that Christians lightly regard the persons of their deceased relatives and friends. The desire of the Chinese to be buried at home is a natural one, though it is more or less mixed with superstition. I was pleased last year, that a native preacher who died at an outstation nearly two hundred miles from his home, counseled his wife to inter his remains at the place and not go to the needless expense of conveying them to Foochow. The exploding of fire crackers at the time of placing the corpse in the coffin, is not common at Foochow excepting in families where there have been literary graduates or officials. This practice does not seem to be superstitious so much as a boastful display in honor of the dead. 392 ESSAY. May 21st. The practice of employing bands of music at funerals seems also to be of the same nature. At Foochow, they are used only by families of wealth and distinction, and at the funerals of persons advanced in years. The practice is much more common in some other parts of China. I suppose however that the purport of the custom is much the same in all places. The Foochow people account for such a joyous display on a mournful oc- casion, by styling barials accompanied with music, “joyful funeral cere- monies ”—denoting that, in such cases, death had occurred at a fitting time, after wealth, honor, long life and a numerous posterity had all been secured. The design of the practice therefore seems to be, to signify that the deceased was a person who had been especially blest of Heaven and was worthy of honor by his descendants. I have not known of Foochow Christians employing either fire crackers or bands of music in connection with burials. : The objectionable practice of feasting in connection with funeral ceremonies, is regarded by the Chinese in the same light as the use of fire-crackers and bands of music. It belongs in the category of what are called ‘joyful funeral ceremonies,” and the feast is more or less a token of respect for the dead, as well as a matter of politeness to friends pre- sent on the occasion. Chinese Christians naturally will invite their friends to eat with them in connection with the ceremony of putting the corpse into the coffin, and it may be well to point out to them the ob- jections to having any set feasts on such occasions. The use of intoxicating wines both at funeral and wedding feasts is not a harmless practice, but is one so inseparably connected with feasting among the Chinese, that it will be difficult to secure its abandonment at once by the native Church members. In the minds of the Foochow peo- ple, there can be no festivity without partaking more or less of wine; and at weddings, wine-drinking leads to much rudeness and vulgarity. We have a local custom requiring the bride, in the evening, after the feasting is over, to stand or sit in the public hall of the house as a gazing stock for the guests and for all others who choose to come in, and every person has the privilege of making all the coarse remarks he may choose about her. The particular friends of the bridegroom also frequently practice what is called “getting up a row in the bridal apartments,”’ where they sometimes gamble on the bed, and continue their pranks till they tire themselves, or until the bridegroom buys them off with a sum of money. A Chinese teacher in speaking of this practice, thought it could never have arisen but for the use of wine. A number of years since, I heard of a literary graduate who behaved so shamefully at the wedding of a friend, that he was complained of before the Provincial Literary chancellor, and his degree of A. B. was taken from him. Now, while the native Christians will discard as a ma‘ter of course all gross practices at wed- dings, it seems important to conyince them of the evil of using alcoholic wines on such occasions. It is unseemly for native Christians to appear at funerals or at weddings, with faces inflamed from the use of intoxicat= ing drinks. PFS OO May 21st. ESSAY. 393 MorninG SESSION, ESSAY. Questionable Practices Connected with Marriage and Funeral Ceremonies, BY Rey. D. G. Sunrriuip, A. B. C. F. M., Ttunecnow. a ee a (1)—I wish to speak as directly as possible of the more prominent. faults connected with marriage and funeral ceremonies. (2)—I wish to speak of important additions which must be intro- duced into these ceremonies to make them Christian ceremonies,—appro- priate to the use of the church of Christ. (1)—On receeiving an invitation to write this paper, I asked an un- married female Missionary, what she regarded as most questionable in the marriage ceremony of the Chinese. She promptly answered: ‘Their manner of courtship.” In western lands this work is perhaps the last that young people would care to delegate to the hands of others, but we must not forget that our custom in this respect, is the outgrowth of Christianity, and is protected from abuse by Christian sentiment in society. To throw down the external barriers of custom, which a heathen people have erected for the portection of the marriage relation, before Christiani- ty has leavened society with its great truths, and set up its internal bar- riers against sin in men’s consciences, would be only to remove one evil to be followed by a greater one. Missionaries are well acquainted with the evils connected with betrothals among the Chinese, and with the selfish deceitful character of the middle-women who arrange these betrothals: but these evils, at least to some extent, are avoided among the better classes, by employing relatives of the families concerned, to do the work of middle-women. Missionaries may often exert a direct or indirect influence in arrang- ing appropriate betrothals; and, we may hope that our native Christians will grow increasingly conscientious and careful in conducting these im- portant negotiations. There are many supertitious and foolish customs in connection with marriage and funeral observances, which, if not strictly idolatrous, are at least the outward trappings of idolatry, and are unworthy to find a place in Christian observances. One ceremony, practiced at least in the North of China, has a typical significance. When the bride arrives at the house of the bridegroom, before she alights from her chair, the bride- groom seats himself upon a saddle prepared for the occasion, and dis- charges three arrows at the bridal chair. In answer to an enquiry into the significance of this practice, my Chinese teacher explained to me, that it is well understood in China that women rule in their household with a vigorous hand, and that men must be very careful to please their wives, or their wives will make their home an uncomfortable place for them. This custom of discharging three arrows at the bridal chair is a public declaration on the part of the bridegroom, that he has considered the difficulties and trials that will beset him in this new life, and is pre- 394 ESSAY: May 21st. pared with a bold heart to enter upon its perils. What perils have the single gentlemen in our missionary fraternity escaped, whose caution has restrained them from shooting their arrows of challenge and defiance, to- wards any one of the gentler sex! In the marriage ceremony the point of central interest and impor- tance is the worship of Heaven and Earth. This act in acknowledgement of dependence upon these great dual Powers for life and for all of life’s blessings, is au expression of thanksgiving for the good auspices of the occasion; and is an invocation for future protection and favor. God warned His ancient people, saying: “Take ye therefore good heed unto yourselves” —‘“‘lest thou lift up thine eyes unto heaven, and when thou seest the sun, and the moon, and the stars, even all the host of heaven, shouldest be driven to worship them, and serve them, which the Lord thy God hath divided unto all nations under the whole heaven.” God will not hold them guiltless who commit the the error and sin of worshiping any portion of His creation, instead of worshiping Him, the living, intelligent Creator. Our instructions to the native Christians should give no uncertain sound on this important point. As we teach. that the sun and moon and stars are not God, but only lights hung by God’s hand in His great temple; so should we teach that heaven is not God, but only God’s temple, builded to and preserved by Him, but from which, as regards His nature and essence, He is separate and distinct. We should teach our native Christians to make no compromise with this form of native worship. They should make no silent prostrations, saying in their hearts: ‘‘This is done in homage to God,” while the heathen looking on would understand the ceremony to be in homage to Heaven and Harth. Let us not forget the lesson of warning that comes to us from the history of the Roman Church, that the attempt to adapt heathen ceremonies to the uses of the Church of Christ, has resulted not in Christ- janizing heathenism, but in heathenizing Christianity. ‘And what agreement hath the temple of God with idols?” “Wherefore come out from among them and be ye separate, saith the Lord.” The worship of ancestors is next in importance to the worship of Heaven and Earth. This observance has a prominent place in both mar- riage and funeral ceremonies. Let me briefly refer to the manner of set- ting up a tablet to the dead. A tablet is prepared, upon which is written the name of the deceased, the dates of his birth and death, his age, and some other items. This tablet is called divine Lord, jt! =, “indicating,” says Williams, “ That the deified lord resides in it.” This ceremony of deifying the soul of the departed is called #f =, pointing the character for lord. At the proper place in the funeral service a table is prepared with pens, and a chair. A scholar of rank is invited to be present. The son of the deceased makes his prostrations before this scholar, when he is invited to his official seat. The son then bows before this officer, and presents to him the tablet by the hands of seconds. The officer then takes his pen and completes the character for lord =£, as also the char- acter for rank fit, by adding a point. The son reverentially receives the tablet and places it upon the table. The officer and his seconds now do homage to the tablet, and the ceremony is completed; and the spirit of the departed is henceforth supposed to be associated with the tablet. This tablet now takes its proper rank in the order of family tablets, and is henceforth to be worshiped as a household God. It is sometimes said that Confucianism contains a system of ethics, but not a system of religion;—but if we accept as a restricted definition of religion, ‘‘a system of faith and worship,” it is difficult to exclude ancestral worship from May 21st. ESSAY. 395 the list of heathen religions. There is the same root evil in this system of worship as in all idolatrous systems namely exalting the creature to divine honors, and forgetting to do honor to the Creator. This form of idolatry has a stronger hold upon the hearts of the people than the wor- ship of images. We can more easily persuade them to give up their gods of brass and wood and earth, than to throw away their tablets, linked, as they conceive, in some mysterious way with the spirits of their depart- ed relatives. But as our native Christians must make no compromise with nature worship, so they must make no compromise with the worship of the spirits of the departed. They should be taught that God’s command against graven images, is as direct a command against tablets; ‘“‘ Thou shalt not bow down thy self to them, nor serve them; for I the Lord thy God am a jealous God.” But what shall we say to the worship of the living which takes place on these occasions, and is identical in form with the worship of the tablet ? Should a Chinese Christian ask us, “is it right to make prostra- tions before a living Buddha?” we should readily answer that the sin is identical with the worship of an idol. But wherein do prostrations before a living Buddha differ in character from prostrations before a living relative on these public and solemn occasions? I can see but one point of difference, and perhaps that may be regarded as a sufficient point of difference. The Buddha is believed to be an incarnate god, and is wor- shiped as such, while the living relative is worshiped only as a man. Now this distinction has equa] force when we discriminate between the worship of living relatives, and tablets to the dead. The departed spirit has been deified, and so, while the form of worship paid to both the living and the dead is identical, there is a difference in the rank, the dignity of the beings worshiped. Is the distinction so fundamental and important that we may confidently say to our Native Christians: ‘It is wrong for you to bow down before a tablet to the dead, but not wrong for you to bow down hefore the living ? The one is an idolatrous ceremony offensive to God; the other is a ceremony of veneration, a deep rooted custom of this people, with which Christianity has no occasion to interfere.” I confess that I have practically thus answered this question to native Christians, but J clearly see that the custom has its roots in idolatry, and my own desire is to see it, both root and branch, disappear from the native church, when its members shall only bow their knees unto the Father of our Lord Jesus Christ. The wedding chair forms an essential feature of a marriage service, and as it is not necessarily associated with idolatry, it may continue to be used in the Christian marriage service. The most serious objection to its use is the expense which many Christians are not well able to bear. There is a very questionable use of money in connection with these oceasions. A principle enunciated to me by a native Christian, is a prin- ciple very commonly acted upon by the Chinese. Said he: “ You foreign pastors always have money in hand with which to carry out your under- takings ; but we Chinese are all poor, and so must borrow money to carry out our plans.” Very often the Chinese make extravagant expen- ditures on these occasions, involving themselves hopelessly in debt, in- creasing their own poverty, and entailing a burden upon their children, and perhaps their children’s children. People are driven to these extrava- gances by the power of custom, by the fear of ridicule, or the love of praise. But our native Christians must be taught that the conscientious use of their money is as much a Christian duty, as the conscientious use 396 DISCUSSION. May 21st. of their tongues. They must be taught not to expend on these occasions other people’s money, and to have a greater regard to what is pleasing to God, than to what is pleasing to their heathen friends. In one way we can give our instructions an intensely practical form. We can refuse to give monetary assistance where the expenditure is questionable. In our little church at Twngcho I fear it has become almost a custom to ask the Missionaries for help in defraying the expenses of marriages and funerals. In some of the cases we could not have done otherwise than give relief ; in others I am satisfied that our money was worse than thrown away. (2) But, secondly, the native church members must not only eliminate all questionable and sinful practices from their marriage and funeral ceremonies; important additions must be introduced that will make them Christian ceremonies. As in the heathen marriage service, the blessing of heaven and earth is invoked by idolatrous prostrations; so in the Christian marriage service, the blessing of the God of heaven and earth ought to be invoked in a solemn prayer. This prayer should be preceded by appropriate remarks, setting forth the obligations of this new relation, to God, to society, and to the family. As in the heathen funeral service there are vain and sinful ceremonies for the benefit of the dead; so in the Christian funeral service there should be ceremonies adapted to impress the lesson of the solemn occasion upon the living. At such times the hearts of men are laid open by God’s afflictive providence; and the seeds of truth, if wisely sown, may take deep root, and bring forth fruit in after days. How can a Christian lay away his dead without reading from the word of God a few of its precious consolations and promises to those that mourn, and lift his heart in prayer to God for grace to meet that hour in peace. May God give us wisdom to establish a pure church in China, a church which in both the letter of its ceremonies, and in the Spirit of its life, is uncompromisingly Christian. PrscussION. Rev. T. P. Crawrorp, A. 8. B. C., Tunecuow, said :— Tam glad that brethren asked for the experience and practice of others in dealing with ancestral worship; and I should like very much to know whether the missionaries of the various societies discipline their church members for it. I trust we are all of one mind on this subject ; bat [am not certain of it. I formerly aided in excluding two persons, and I now have two others under trial for this cause. Our Christian funeral ceremonies should be simple, decent, solemn, and striking. They should be so arranged and conducted as to show our high respect for the dead and the bereavements of the living—Ceremonies to which our native brethren can point as satisfying the claims of hum- anity without extravagance or superstition. In addition, I would recommend every Christian householder to have a neat book, or Bible with a number of black leaves; to keep a strict and full record of the births, marriages, deaths, d&c., at the end of each year to gather the family together, read it over to them, with such comments and explanations as may be necessary to keep up the memory May 21st. DISCUSSION. 397 of the dead, closing the whole with reading an appropriate portion of Scripture and an earnest prayer for God's blessing on the surviving members. If this, or some such plan, were generally adopted, it would greatly facilitate the abolition of the heathenish custom of ancestral worship, and the debasing influences connected with it. The Christian Missionary must, teach, exhort, and rule with a kind, but steady nerve, in regard to this important matter. Rev. C. W. Mareen, A. P. M., Tunacnow, said:— It is very desirable that there should be some kind of uniformity in the marriage and burial forms used by the Christian Church in China, and these forms should be written out at length and published. They should be bound in with the hymn book, or put in some other acressible form. It will greatly facilitate the casting away of heathen ceremonies to have something definite to take their place. A regular form also serves to relieve embarrassment, and conduces to order on such occasions. With- out such form the officiating minister is embarrassed in uniting and com- bining Christian ceremony with what is retained of native custom, while the parties and the guests are still more embarrassed as to their part. A regular and well known form relieves alk this, all parties know before hand what to expect, and are prepared accordingly. I must say I am not exactly in favor of the principle of retaining all native customs that are not a direct violation of Scripture. Most of the customs connected with marriage and burial are in some way or other connected with idolatry. Such customs even when not clearly sinful had better be dropped. Better not make the least compromise or admix- ture with heathenism. No evil effect may be seen just now, while foreign missionaries are the chief agents in managing such things, but by and by the church will pass into the hands of the natives, and then will the insi- dious effects of such admixture be seen. Let Christianity come out from heathenism and be entirely separate from it. Thus alone can a strong foundation be laid for the future. Rev. G. Jonny, L. M. 8., Hanxow, said :— Iam hardly able to sympathize with much that has been said on this subject. It strikes me that many if not all the difficulties, referred to by previous speakers, in connexion with marriage and funeral services, would soon cease to be felt, if the Christian rule were plainly laid down, and the Christians made to understand distinctly that the service in every case must be a purely Christian service. At Hankow, we are not troubled at all with ceremonies of a doubtful character, and this I ascribe to the fact that the converts have been taught from the beginning to look upon all such practices as heathenish and sinful. Marriages are general- ly performed by the missionary at one of the Chapels, but sometimes at the home of the bride or bridegroom. When the missionary is not able to attend, one of the native assistants performs the service. When in- convenient for either the missionary or the native assistant to be present, the service is performed by one of the Christians. I have known one of our native Christians, who lived at the time in the country, take the form of prayer which is usually employed by us at burials, and perform the service over the grave of his aged father in the presence of two or three 398 DISCUSSION. May 21st. hundred heathen neighbours. Some time after this event he married his son, and the ceremony was entirely a Christian one. Many of the heathen were present, and he read the service just as I should have done if I had been there. Of course many things were said by the heathen which greatly tried his faith; but he never stopped to confer with flesh and blood. He knew that, as a Christian man, there was but one course open to him. He obeyed the voice of God, and his manly conduct on these occasions made a decided impression on the heathen around. Not long since I was invited to go and marry a couple who live about one hundred miles away from Hankow. Not being able at the time to leave home, Mr. Bryant went in my stead. The service was performed in the presence of many heathen friends and neighbours; but there was not a vestige of heathenism to be found in or about the house. It would have been a much simpler matter for them to do the thing quietly in their own way. But a Christian consciousness had been created in them with regard to the subject, and they invited the pastor as a matter of course. In these matters every thing it seems to me will depend on our- selves. If we are clear in our minds as to what rites are heathenish in their nature and tendency and what are not, we shall have no difficulty in making it prefectly clear to our converts what rites may be observed and what not. Let us look at the matter not from an English or an American point of view, but from a strictly Christian point of view. So far as I can see, for example, Christianity has nothing to say to the marriage chair, but it has a great deal to say to such a heathenish prac- tice as worshiping Jehovah over a table laden with offerings and candles. I am only surprised that any one should have the least difficulty in see- ing through the utterly heathenish character of such a performance, or should think of tolerating it for a moment in the church over which God had made him on overseer. As to ancestral worship. it is unquestion- ably the real religion of the Chinese. We are sometimes blamed by men who know very little about its nature because we proscribe the obser- vance of it. But we have no alternative, this worship of deceased ances- tors is a subtle phase of idolatry, and as such cannot be tolerated in the Christian Church. Still we must act with great tenderness in dealing with this question. Ancestral worship contains two elements—the one a powerful religious clement, and the other a beautiful human element. Dr. Yates has brought the former before us this morning in a very graphic and forcible manner. The latter which consists in filial reverence how- ever, ought not to be forgotten by us. It demands our respect and con- sideration. The religious element is Anti-Christian and must be opposed ; but it should be opposed with all gentleness, and regard to the feelings of those concerned. A brother has asked what is the practice of the Mis- sionaries of the London Mission in regard to ancestral worship and other superstitions. Other Missionaries will answer for themselves but so far as the missionaries of the L. M. 8.in Hankow, Wuchang and Hanyang are concerned, | can say positively that they have always been heartily opposed to all such things, and have never given them any sanction what- ever. Fire crackers we have none; candles we have none; incense we have none; gongs and cymbals we have none; ancestral worship we have none. All these, and such things as these, we look upon as heathenish, and consequently as utterly out of place in the Church of Christ. Let our standard be high in these respects, and our converts will rise up to it, and in course of time we shall have in China a holy, spiritual Church. Tf on the contrary we allow our standard to be lowered, the converts will not think it worth their while to make an effort to rise at all, and after May 2lst. DISCUSSION. 399 years of hard and earnest toil we shall find that, instead of building up temples for an habitation of God through the Spirit, we have only suc- ceeded in gathering communities of baptized heathen. Rey. A. E. Mountz, C. M.S., Hanecrow, asid :— The principle of ancestral worship is rooted in that of filial piety ; and the great difficulty is to separate the two. The strong point insisted upon by Dr. Yates, that there is a strict analogy between the respect paid to the living and to the dead, may be regarded, in one sense, as the weakest argument against Ancestral worship. It is well known that the saying of Confucius, “They served, the dead as they served the living” was the ground upon which the Jesuits based their sanction of Ancestral worship in the Romish Communion. Now if we disallow this worship in regard to the dead, ought we not to disallow it in regard to the living? Another question connected with this subject is whether a Christian can hold ancestral property, even if he compounds for non-participation in ancestral worship, by the aban- donment of some of the profits of the land. I will cite two cases which have come under my own notice; in one of which the holding ancestral land had for years proved a fatal hindrance to a man becoming a Christian; the other that of an old blind man who for Christ and conscience sake, gave up his share in such property, and though reduced to absolute beggary did not himself apply for Church relief. Rey. N. J. Prums, A. M. E. M., Foocnow, said :— The subject of marriage has been spoken of this morning. Just before leaving Foochow, I had a case which may illustrate the method of dealing with objectionable customs. I was asked to perform the cere- mony, and the matter of using candles was referred to. They were about to light them, when I remarked that it was broad day light, and there could be no use for them, and they were put aside without complaint. Then the question of bowing to the open heavens and to the relatives came up. After consulting the native elder, we concluded that inasmuch as prayer would occur several times during the ceremony, according to our church ritual, it would be best when prayer was offered for the two presons alone to kneel, while the audience remained standing. This ar- rangement proved satisfactory, and no other bowing took place on the occasion. It seems to me that if we give the native Christians reasonable substitutes for the questionable practices observed at weddings and funerals, they will be quite satisfied. In the case referred to, they did not persist after the matter had been fairly presented to them. It seems quite certain that if the missionaries will be candid and plain with the native Christians, they will listen and be guided in all these points. Rev. Dr. Yatus, A. S. B. C., Swanewar, said :— I wish to make one remark on this subject. I know that most of those who have boarding schools for girls claim the right of giving them away in marriage, in order, if possible, to secure for them a Christian marriage. ; I doubt if such marriages, between Chinese subjects, are legal. I speak advisedly, when I say, that the legal, or binding part of a marriage contract between Chinese, consists in a written agreement, accompanied. 400 DISCUSSION. May 21st. by the eight characters—showing the cycle, the year, the month and the day of the month, in which the betrothed parties weve born. By these alone, in case of a disagreement, or litigation, could an official be satisfied in regard to identity of the parties who had been united in marriage. Witnesses in such matters are not reliable, as they can be bought; but the facts revealed by the eight characters cannot be gainsaid. Rev. F. F. Goucu, C. M. S., Nrvapo, said :— Some time ago we had a case in point in our church at Ningpo.— We had a girl in one of Mrs. Gough’s schools, who had been betrothed before coming to us. Whilst with us, she was apparently converted, and joined the church.—At length we heard that the young man to whom she was betrothed was a worthless fellow, a gambler, and living with a woman of bad character. I had some hope of being able, on this last ground, to prevent the consummation of the marriage; and the girl herself most earnestly desired this. I called upon the Che-hien or District Magistrate. This officer told me that according to Chinese law, when once the betrothal documents had been exchanged between the parents or other responsible parties, then, adultery on the part of the woman would be a sufficient reason for not consummating the marriage, but not so any degree whatever of that sin on the part of the man. The marriage took place: and the poor young woman had a short, wretched life, and a beclouded death. Rey. H. L, Macxenzin, E. P. M., Swatow, said :— As bearing upon the marriage customs of China, I would ask special attention to our Lord’s repeated qnotation of the words used when, at the beginning, marriage was instituted by Divine appointment: ‘“ For this cause shall a man leave his father and mother, &.” Not a little depends upon the force and bearing of that word “leave.” It implies that when a man marries, his wife becomes, or should become, more to him than father or mother, brother or sister; it implies that he and his wife, being “one flesh,” should constitute by themselves one family, with their own separate interests and responsibilities. We all know to what an extent this principle is ignored in China; and how the patriarchal system, which prevails almost universally, prevents and interferes with the healthy development of family life. When a young man marries he usually takes his bride into his parents’ house, simply to be another member of their family, instead of “setting up house” for himself. His father and mother still rule in his and his wife’s affairs, aud she is often regarded as a useful “help” or servant, who must in all things be subject, not to her husband but to her mother-in-law. The evils, the abuses of this system are too obvious. It isan outcome of that altogether exagger- ated and perverted doctrine of filial picty which has prevailed in China from the earliest times. It may be a long time before the system I refer to can be abolished. This can be brought about only gradually, by the free, scriptural development of Christian life in the church and in the family. At present we can do little more than patiently instruct the native Chris- tians in regard to these matters and try to educate the church up to right views of them, impressing upon the converts the importance of their family relationships, as husbands and wives, parents and children, urging them to engage daily in family worship, and so to arrange and manage their family affairs as that their spiritual interest shall not be injured. May 21st. DISCUSSION. AOE As things are at present, under the patriarchal system, the difficulties in the way of spiritual growth are tremendous and such as we with our family and social life, so superior to that of pagan China, can scarcely apprehend. As Christian views of marriage and of the family spread in China so may we look for that happy time when the conditions for the healthy development of Christian life in all its relations, both heavenward and earthward, will be much more favourable than at present. Rev. Dr. Tatmacs, A. R. C. M., Amoy, said :— If the ancestral tablets belong to any native Christian personally we require that he destroy them before he can be received into the Church. Sometimes he is only one of many who have a share in them and may not have the right to destroy them; we then require him to pass them over to the custody of the other owners who will not consent to their des- truction. We have had instances of this kind where the Christians have afterwards been led into temptation and been involved in some of the superstitious practices connected with ancestral worship, and therefore exposed themselves to Church censure and discipline. We once delayed the baptism of an applicant some ten or a doxen years, because of his ancestral tablets. He said that we did not under- stand the matter, that he did not worship the tablets but kept them simply as a Chinaman; they were the proof of his origin and a civil arrangement. This was during the Tui-ping rebellion. He said that if the rebellion succeeded, he would destroy the tablets. Rev. C. Goovricy, A. B. C. F. M., T’unecuow, said :— I rise, not to make a speech, but only a remark. I have understood that Dr. Gulick has intimated his willingness to publish an edition of the Bible, in which there should be inserted blank leaves, with suitable head- ings, for birth, marriage, and funeral records. I was glad to hear this statement, for it appears to me that, if we call upon the native Christians to give up their tablets, we ought to have some other place to make the proper family record; and what more proper place than the Family Bible? I make this statement as members of the Conference may be interested to hear it. Rev. E. R. Barrett, L. M. S., Saanquar, said :— In this matter we need to carry the convictions of the native Christians along with us. Arbitrary rules forbidding ancestral worship will surely be of no avail unless our native brethren sympathize with us. It is perhaps sometimes necessary to create a conscience on this question, but until the church members have a conscience about it, it seems to me outside legislation will be positively injurious because the reason of it will not be understood. Some time ago my teacher—a graduate—was converted to Christ. After his conversion he asked me if it was wrong to continue worshiping his ancestors. I answered him that he must decide himself and not trust to me; that I believed he was desirous of obeying Christ, and doing all that Christ commanded as much as fF was, and therefore he must pray and seek guidance and then decide whether it was right to continue this custom. I told him also that most foreigners 402 DISCUSSION. May 21st. judged it to be wrong, but some held a different opinion, and thought the practise harmless, and that he being well versed in the meaning of Chinese customs as well as a Christian, could judge which opinion was correct better than I who had only lately come to the country. A fortnight elapsed after which he came to me and said he had spoken to the head of his own family guild (who was a heathen) about the actual meaning of worshiping one’s ancestors, and had talked with the native pastor of the church who is also a graduate, and the result was that after prayer and thought about the matter he deemed the practice was opposed to Chris- tianity, and therefore not allowable. And from that time he has not wavered in this opinion, and has suffered much persecution in consequence. Where there is a conscience as in this case, there is no need for the mis- sionary to lay down rules. Rey. J. S. Roserrs, A. P. M., SuancHar, said:— In directing and settling marriage arrangements we want to conserve two elements, which constitute marriage-bonds. The first is the Christ- ian element—the essential requisition of the Christian religion. These should be observed in the marriage contract. The second, the civil element, should be conserved in the contraction of marriage, because it is recognised as having relations with the state, and so secures respect for the contract in the eyes of the Heathen. I would suggest that all keep this two fold aspect of the question in mind: and that we eliminate from the native ceremonies all that is idolatrous, so as to secure a residuum that is strictly and purely civil. Thus the civil and religious elements, mutually complementary, will furnish us the marriage unit. Rev. B. Herm, A. 8. P. M., Hanecuow, said :— I rise not to speak on this subject, for I have neither married others nor been married myself and know but little about it. But I would sug- gest that a committee of our older and abler men be appointed in differ- ent parts of the field, to ascertain what constitules the binding part of the marriage contract in Chinese law and report the same through’ the columns of the Chinese Recorder; and that they also give us some uni- form Christian ceremony for marriage. Rey. S. L. BALDWIN, A.M. E. M., Foocnow, said :-— I wish to enter an indignant protest against the coarse practices which obtain in connection with native marriages. The Christian Churches in this country should take a most decided stand against the indignities offered to the bride on such occasions, in making her, during the whole evening, a gazing stock for the rude crowd, who are permitted to annoy and insult her with all manner of coarse and indecent remarks. This whole thing is utterly heathenish, and ought to have no toleration among Christians. 0 4 May 21st. DISCUSSION. 403 Ruy. W. Muirueap, L. M.S., SHanawar, said :— There were three places where this form of worship was specially practised—in the house, the ancestral hall and the grave. It was an outcome of the filial respect due to parents, which it was considered should be carried out in relation to the dead. The neglect of it was looked upon as exceedingly unfilial, and as hurtful alike to the deceased and their descendants. Many times in ancient history this neglect is spoken of as highly criminal, as connected with most grievous sin, and involving not only the destruction of families, but of whole dynasties. The same ideas obtained at the present time, and whatever attention was given to it in particular cases, from the highest to the lowest, all agree as to the supreme importance and obligation of the service. It ramifies itself into every department of social life, and forms the chief element of religious worship in China. It occasions many difficulties to a native convert, such as his participation in the property of his deceased relatives, that has been left with this entail upon it. It was noble indeed to undergo the sacrifice often required in this case, but it was a matter of question whether he should cut himself and his family entirely free from their hereditary possession on this account. Without injury to his Christian faith, it seems rather that he might simply allow his heathen relatives to appropriate for the purpose what was lawful or customary in the circum- stances, leaving it for the future to see the practice entirely abandoned. What he had mostly to do with, however, was the funeral ceremonies on the decease of a native Christian. These could not be always controlled, and he had often been pained at the performance of them by heathen friends in opposition to the wishes of the dying man or woman. Happily they could not affect the condition of the deceased ; yet it was gratifying when the burial was confirmatory of the life, and all was carried on in a decent and Christian manner. We can only discountenance the practice alluded to in every form as injurious in many ways to the progress and prosperity of our work. Rey. 8S. B. Parrriver, A. B. M. U., Swatow, said :— The remarks of Dr. Talmage need scarcely any modification in order that they may apply with perfect truthfulness to the vicinity of Swatow. It is evident from the remarks of some that “Woman’s rights”’ do not prevail in China. I once asked a Chinaman what a husband could do in case his wife should prove unfaithful. He replied that he could ive her a writing of divorcement and send her away. I then asked; “Tf the husband proves unfaithful what can the wifedo?” He replied; “OQ, she can scold and revile him,” and that is all she can do. At the marriage of native Christians, I have been accustomed to ex- plain, or to have explained, Paul’s teachings regarding the duties of husband and wife; enforcing with special emphasis the duties of the hus- band. The social habits of the Chinese can not be changed at once, but we must continually strive to bring the converts into closer communion with Christ, and then their social habits will be more in harmony with the teachings of God’s word. | DISCUSSION. May 21st. Rey. Dr. Epxins, L. M. S., Pexina, said :-— Speaking in the name of Mrs. Edkins, of her work in Peking, that in the course of the last few years several marriages have taken place. When the bride and bridegroom were both Christians there was of course no difficulty. But when a Christian young man has married a heathen girl, it has been found the best plan for the wife of the mission- ary to take the lead in every thing relating to the arrangements from first to last. By bringing the girl into the school or mission premises a few days previously many difficulties may be avoided. She should be accompanied on such occasions by a female relative. The ceremony be- ing Christian in all important matters, there should be liberty allowed in unimportant points involving no question of principle. Ruy. J. Butter, A. P. M., Ninepo, said :— There are some strange practices connected with burial at Ningpo and 1 would like to know whether there are any thing like them in other arts of China. For example, it is common, in case of a man to put an official hat, official boots and official robes into the coffin; also several blankets. They put in also a string of beads and a long and a short stick of charcoal. The beads are to show the authorities in the lower world that he was religious in this life; and that he brought the evidence of his piety along with him. They also place the body in the coffin at flood tide. The practice of preparing the coffin years before hand is very common. Even the Christ- ians observe these last two practices. I fear there are vestiges of idolatry still clinging to some of the burial rites observed by Christians in China. Rey. Dr. Lorp, A. B. M. U., Ninepo, said :— In Ningpo endowments are made to perpetuate ancestral rites. Dif- ferent members of the family, take charge of the rites during different years ; all the expenses connected with them being defrayed from the income of the property. Any excess of income, falls to the person in charge of these rites for the time being. But no member of the family can claim any part of this property, apart from the ancestral rites. : The best: course for our native Christians is to let this property alone. This I think is the only way to keep their hands and their hearts clean in this matter. Rey. C. R. Mints, A. P. M., Tunecrow, said :— As to marriage the Patriarchal system is contrary to the Scriptural idea. One has been formulated thus; “a man shall leave his father and mother and cleave to his wife;” the other is “a woman shall leave her father and mother and cleave to her husband’s father and mother.” Now we must encourage our young people to carry out the Scriptural idea; we must teach them that one man and one woman joined in marriage constitute a family, and are responsible to God alone. May 21st. BSBAY. 405 As to what constitutes a legal marriage in China there certainly must be different local usages. In Shantung what fixes the match is the giving and receiving of betrothal presents. The exchange of the eight characters is not essential there. The question has been asked, Is ancestral worship any where allowed by Protestant missionaries? I answer in our Mission all rites connected with ancestral worship are abolished. We have never required members to destroy the ancestral tablets before joining the church; as in most instances they are not the property of any one individual. For marriages and funerals we have thought it best to adopt a form, which was drawn up by Dr. Nevius and Mr. Crawford. ‘This form is printed and bound up with our Hymn Book. We find it very useful. At our distant outstations our elders use it and this supplies our want. Ruv. Dr. Epxis, L. M. 8., Pexina, said :— I wish to know whether it is the custom in other parts of China to bury a small porcelain jar of food along with the coffin as is the case in Peking at heathen funerals? Another question I would ask is :—Are we to compel the heathen friends of a deceased Christian not to bring paper sycee to the funeral? In other words, have we a right to force them not to show their respect to the dead in their own way ? Rey. W. 8. Hort, A. P. M., SHanawar, said :— The Presbytery of Shanghai, has lately had occasion to consider the question of wedding and funeral rites. It should be born in mind that a Chinese custom is not therefore a heathen custom in the sense that it is wrong. Acting on this plan we have deemed it wise to allow native Christ- ians to maintain such of their own customs as are acknowledged to have no connection with idolatry. After consulting with our native helpers and the elders of the church it was decided to allow the use of the wed- ding chair, apparel, candles, fire crackers and music, and similar things in funeral ceremonies, at the same time urging the avoidance of all extra- vagance. To these native customs we have added a service by the pastor in order to give a distinctively Christian character both to marriage ceremonies and funeral rites. Rev. R. Lecuuer, B. M. S., Honexone, said:— I heartily support Mr. Baldwin in what he said with reference to this bad custom of annoying or making fun of the bride. It prevails also in the south, but is not allowed in the Church. As regards idolatrous and superstitious practices we must be very decided not to allow any such to be continued within the Churches. These things must not be left to the judgment of the Christians themselves; as in that case there is real danger, that much of the old leaven would remain; but the missionary must step in, and teach his Church members to entirely break off every thing that is not lovely nor of good report; and to set their whole trust in God, and put their entire dependence on Him, 406 DISCUSSION. May 21st. It is not only on occasions of marriages or funerals that there is danger of idolatrous or superstitious practices being observed, but from the very birth of a child the whole life of a Chinese is so intertwined with superstition, and there are constantly so many references to the idols on various occasions, that it is most necessary a clean sweep should be made of them from the outset by Christians. Let us introduce Christ- jan ceremonies and Christian practices, and there will be no demand for idolatrous ones. Rey. Dr. Tatmagz, A. R. C. M., Amory, said :— Our churches at Amoy do not allow any heathen ceremonies in con- nection with marriage. The legal contract is a written agreement between the parents or guardians of the parties. We require that this agreement be written and passed before the performance of the Christian marriage ceremony. When this agreement has been given and received the contract cannot be annul- led. In some cases we have been anxious to have this contract set aside, but have found almost insuperable difficulties. Our Christian marriage form at Amoy may be called a short sermon on marriage. We do not forbid the use of the bridal chair, but rather discourage it’ because of the needless expense incurred by it. The usual sedan chairs at Amoy are dirty and delapidated ; so that the Christians often borrow our chairs to take the place of the marriage chairs. I have always tried to discourage the use of music at funerals, because it seems to me incompatible with the proper solemnity of the occasion. Iam satisfied that among the Christians at Amoy it is not superstitious. The Christians say that if they did not have the music the heathen would charge them with paying no more respect to their dead than to a dead dog. I think there are no heathen rites in connection with the Christian funeral at Amoy. We have a funeral form which may, or may not be used. We always have religious services in connection with our funerals. ’ Rev. Dr. Lorn, A. B. M. U., Ninepo, said :-— I presume that different customs prevail in different places. In our district civil marriage consists in exchanging documents, not in exchang- ing the eight characters. For the last 17 years I have stood in the place of a parent to a large number of girls, committed to us to support and educate. With us, the betrothal is not regarded as binding till the documents are exchanged. The parent of the girl writes one, and the pavent of the young man writes the other. These are exchanged and after the engagement there is supposed to be no power adequate to sever the engagement. The exchange of presents is a common thing and it has importance attached to it; but the drawing up and the exchanging of these documents, constitute the marriage contract. This is civil marriage and Christian ceremonies however useful, really add nothing to its validity. > i Oe May 2I1st. ESSAY. M7 p\FTERNOON SESSION. ESSAY. The Treaty Rights of Native Christians, and the Duty of Missionaries in regard to their Vindication, BY Rey. J. A. Levenpercer, A. P. M., Ninepo, said :— SF TSO The Treaty Rights of native Christians are referred to in the follow- ing Articles or Clauses of the various treaties. Article VIII. of the English Treaty reads thus : “The Christian religion as professed by Protestants or Roman Catho- lics, inculcates the practice of virtue, and teaches man to do as he would be done by. Persons teaching it or professing it therefore, shall alike be entitled to the protection of the Chinese authorities; nor shall any such, peaceably pursuing their calling, and not offending against the laws, be persecuted or interfered with.” Article XXIX. of the United States Treaty is as follows : The principles of the Christian religion, as professed by the Protes- tant and Roman Catholic churches, are recognized as teaching men to do good, and to do to others as they would have others do to them.- Here- after those who quietly profess and teach these doctrines shall not be har- assed or persecuted on account of their faith. Any person, whether citizen of the United States or Chinese convert, who according to these tenets, peaceably teach and practice the principles of Christianity, shall in no case be interfered with or molested.” It might be a matter of interest to know how these clauses came to be inserted in the Treaties. J have seen it stated,—and the statement is said to have been made on the authority of Wm. B. Reed, the framer of the United States Treaty,—that the matter was brought forward and encouraged by the Chinese commissioners themselves. If this be true, the fact is an interesting one, and one that ought to be more generally known. Mr. Reed is said to have further stated, that none of the ministers, who were then engaged in negotiating treaties with China, were author- ized by their respective Governments to insist upon the insertion of such an Article in the Treaties, and if the representatives of the Chinese Government had not urged it, there is no probability that such clauses would have been inserted. It would then appear that Christian mission- aries, in coming to China, to preach the doctrines of Christianity, are pursuing their calling at the invitation, and under the authority and sanction of the Emperor of China. But admitting that there was no compulsion in the case, conceding that it was right in every way to insert these clauses in the various Trea- ties; there still exists a difference of opinion as to the expediency of as- serting these rights. Should Christianity be protected in its present in- fantile state, by the authority of law, or should it stand aloof from all connection with the secular power? And if aid onght to be granted, to what extent should it be given? 408 ESSAY. May 21st: These are important questions which must be met and answered. They are questions which force themselves upon us at every turn, and which every one has more or less to do with in a practical way, who comes to this land to engage in the work of missions. It would be an immense advantage to our work, if this whole subject could be placed in such a clear light, that our duty would be plain and unmistakable. There are those who claim that the practical working of the Treaty is evil and only evil; that its consequences are fraught with danger;— and we have been urged to join in recommendations to the powers that be, to have these clauses rescinded. Now if the evils are so great as to call for such decisive action, they must be capable of being easily pointed out. And if when pointed out, they appear to be of the grave nature in- dicated, then let us not hesitate to apply the remedy. Let us then notice some of the alleged evils resulting from the Tol- eration clause, and see whether or not they are as serious as above in- timated. I.—It is said that such a clause in the Treaty is a constant source of irritation to the officials and upper classes among the Chinese—causing misapprehension of the real designs of missionaries. It'is no doubt true that the enterprise of missions is an enigma to the Chinese. That persons should come to this land for purposes of trade is to them capable of one easy explanation. But the self-denying labors of the missionary, neither the Chinese officials nor the masses of the people can understand. Their education and modes of thought totally unfit them to appreciate such benevolence. They cannot conceive why persons should leave beloved friends and country, and isolate themselves among a strange people, for the sole purpose of teaching them morality and religion. An ill-defined suspicion lurks in the minds of many, that some sinister political design lies concealed beneath this honest exterior, and they expect to witness its development in due course of time. There are many who find in this clause of the Treaty a clue to the right un- derstanding of this enigma. Now allowing this objection to have its full force and power, what does it amount to? It is based upon a total misconception of the real object for which missionaries come to this land. This is of itself a suf- ficient refutation. There can be no doubt that these suspicions have existed in the minds of the Chinese to some extent in the past; but they are evidently giving way, as the true character and tendency of Christian missions is becoming better understood and appreciated by the natives. We can only ask that a little more time be allowed, and no doubt all misconceptions on this point will be removed. I.—A second objection to this provision of the Treaty is that certain ecclesiastics have taken advantage of it to assume official rank, and have established a protectorate over their converts. This may have been done in some instances, and if so, must result in great injury to the cause of true religion. Admitting that these charges are true, they do not effect the point at issue, for there are few privileges that are not capable of being abused, and it does not follow that a measure which is good in itself should be set aside because of a ‘ possible abuse that may arise. The fact is this objection cannot fairly be brought against the clause in the Treaty, for such a procedure is wholly without warrant, and so far as the Treaty is concerned such an assump- tion of power might as well be made without the Treaty as with it. The fault then lies not in the Treaty but in the application of it, not in the instrument itself, but in the use made of it. May 21st. ESSAY. 409 We are glad to say that this unwise policy has never been adopted by members of Protestant Societies. It has not only been discarded by them, but severely censured, as well as by the representatives of Protest- ant nations. The true position to be occupied and maintained in refer- ence to this point has been set forth in such a clear and satisfactory light by a dispatch of Lord Granville on the “Missionary Circular” issued a few years ago, that I beg leave to make a brief extract: He says: “The policy and practice of the Government of Great Britain have been unmistakable. They have uniformly declared and now repeat, that they do not claim to afford any species of protection to Chinese Christians, which may be construed as withdrawing them from their native alle- giance.” It is a mistake to suppose that Chinese Christians are under foreign protection. It is to be feared that some of them may have entertained this idea, and that it has wrought mischief. Their minds should be dis- abused of this. They are still subjects of the Emperor. A profession of Christianity does not denationalize them. It is not intended to lessen their sentiments of loyalty toward their rightful sovereign, nor to draw them away from their allegiance. ‘So far as we have heard, the charge of attempting to establish such a protectorate has never been brought against any member of our Protest- ant missionary bodies. And there is little danger that any Protestant missionary will ever attempt a thing of this kind. He may do what he can to settle disputes by reason and moral suation, but no authority is committed to him. However much he might sometimes wish that he were clothed with power to protect his native brethren from insult and injury, he is very properly relieved from this responsibility, so that all tempta- tion to abuse this power is taken away. Where then does the power reside to obtain redress, and punish these wrongs? Obviously in the Chinese magistrate. He is the one to be appealed to. And in most cases, he can be appealed to only through the Foreign Consul. Some instances are on record of direct and successful appeals to the Chinese magistrate without the intervention of the For- eign official. Thus an excellent system of checks is provided, which effectually prevents any abuse. All cases asa rule, must first be submitted to the Foreign Consul, when within reach, and he passes his opinion upon them before allowing them to proceed further. If, in his judgment, they are not of sufficient gravity to merit further attention, they are dismissed. No Consul, I believe, claims authority to settle disputes between natives. His duty is performed, when he has brought the matter to the notice of the Chinese officials. There is another point of considerable importance in connection with this part of the subject. So far as I have been able to learn, no instance is recorded of an appeal to the protection of the Treaty, wnless to obtain redress for some wrong. This fact is of itself sufficient to refute the charge that the secular arm has been invoked to extend Christianity. In no case has this been done. The toleration clauses are not to be regarded as in any wise aiming to enforce Christianity upon the Chinese. Such charges are idle and frivolous. These clauses have not the least relation to, or sympathy with propagandism. They are simply a declaration of human rights, and have for their object to procure peace and order, to allow every one the fullest liberty to choose for himself what course of action he will pursue, and what religion he will embrace. 410 ESSAY. May 21st. There is a 3rd objection, which is entitled perhaps to a brief consi- deration. This provision of the Treaty often furnishes criminals a means of escape from the punishment of their offences, by putting themselves under the so called protection of foreigners. An incident is related which will serve as an illustration of the man- ner in which the Chinese sometimes take advantage of this clause in the Treaty. A difficulty arose between two Chinese in a village near one of the open ports, and the officials found it necéssary to arrest the parties, one of the men heard before hand of the coming of the officers in time to pro- cure from a church member near by a copy of the ten commandments, which he posted conspicuously on his door. When the officers came up and saw the sheet, they concluded that he was a Christian, passed by and proceeded to arrest the other party. The case was not adjusted until the latter had expended about fifty dollars. This is perhaps an extreme case; but were they known, other similar instances, might perhaps be adduced. This again is by no means the fault of the Treaty. Such cases are capable of an easy and satisfactory solution. Let the same provision be made for such offenders as is made for others. In Article 21 of the English Treaty it is provided that : “Tf Chinese offenders take refuge in the houses or on board the vessels of British subjects at the open ports, they shall not be harbored or concealed, but shall be delivered up on due requisition by the Chinese authorities.” This clause might easily be modified or extended so as to cover such cases as those referred to above. These then are some of the supposed evils growing out of the prac- tical working of the Treaty. But as I have endeavored to show, these evils result rather from the abuse of thé Treaty than from its legitimate application. i “" Lét us now look for a moment at the beneficial results of this clause in the Treaty. If, as we firmly betieve, the general diffusion of Christ- ianity throughout China would be a great benefit even in a material point of view, then! we must welcome every measure that tends to pro- mote this desirablé'consummation. It is true that the progress of the Christian religion has not thus far been as rapid as we could have desired. But much has been done. Not only have flourishing mission stations been planted at all the chief cities along the coast, but also at many of the principal centres of influence in the interior. It might have been far otherwise, had it not been for this provision of the Treaty. It is difficult, perhaps impossible, for us to calculate precisely what the state of things Would have been, without the protective clause. But we are not altogether left to conjecture on this point. The ‘Mission Circular” issued a few years ago clearly intimates what would be the probable policy of the Chinese Government in the absence of the Treaty. All our schools would be disbanded. No women would be allowed to enter a place of worship. The missionary would be subjected to the local magistrate, and all teachings contrary to, or subversive of the doc- trines of Confucius, would be rigidly suppressed. This would simply be the prohibition of all Christian teaching. The members of our churches would be subjected to a kind of police surveillance, they would indeed occupy the position of ticket-of-leave men, and in the future no persons would be admitted to the church without the consent of the mandarins, and he affairs of the church in general, would be regulated by official caprice. May 21st. ESSAY. 411 Such was the substance of the famous circular, which failed to be- come a law of the land only because the representatives of Protestant nations refused to sanction it. But we have here no doubt an indication of the present views of the Chinese Government, and also an intimation of what their policy would be, if there were no toleration clause in the Treaty. While we would then maintain the Treaty rights of the native Christians in all their integrity, we think on the other hand that there is need of caution on the part of missionaries in their dealing with indivi- dual cases as they come up for solution. It is when we come to the practical application of the provisious of the Treaty that the real difficulties mect us. How far shall we insist upon the rights of the native Church members under the Treaty ? This is a question upon which considerable variety of opinion exists— and also considerable difference of practice. Sometimes the cases which arise are so complicated that much care is needed to discriminate between those which are really persecutions for the Gospel’s sake, and those which have no connection with it. The native Christian is not always nice to make this distinction. What he wants is help, and it is perfectly natural for him to take his grievances to the foreigner. He can get little sympathy or help from any other source. Such a thing as justice, speedy and impartial, is not to be looked for in a Chinese court. It is not to be wondered at, that the native Christians instinctively turn away from tribunals, where the forms of justice are a mockery. The Missionary cannot be indifferent to the difficulties and trials of the native converts. He cannot see them harassed and maltreated by their heathen neighbors, and not put forth a hand to help them. The methods in common use, among the Chinese for accomplishing their pur- poses, the native convert cannot and dare not use. We teach them, when reviled to revile not again, when cursed to return a blessing, when there- fore vilification and personal abuse are the recognized methods of gaining one’s ends, it can easily be seen that the odds are against the native con- vert. In a dispute for instance between two heathen who have no scruples as to the use of language, he who can command the most opprobrious epithets will usually be the victor. Place a native Christian in such a situation; let him be party to such a contest. He has been taught to put aside “all bitterness, and wrath, and anger, and clamor, and evil speaking, with all malice.” He has very poor chance to gain his point. He is like a lamb in the midst of wolves. But this is not all. The heathen know that among the fundamental principals of our religion are long-suffering and forbearance and gentle- ness, and for this reason they are emboldened to be more exorbitant in their demands. They know that no resistance such as they are accust- omed to meet with will be offered. And because the native Chiristians can be insulted and maltreated with impunity the heathen are encouraged to do so in a still greater degree. These facts are of coure well known to all who have been engaged for any length of time in Mission work. _ The first impulse of the native Christian, is to bring his grievances to the foreigner. And it is among the most perplexing questions that arise, how shall we deal with these ‘cases P” If on the one hand we decline to entertain them, we are liable to the charge of unkindness, of being indifferent to their interests, of want of 412 ESSAY. May 21st. ‘sympathy with them in their trials, which are sometimes very great. Sometimes the parties who thus fail to receive the aid they expected, become disaffected, and sometimes worse conseqences ensue. Suppose on the other hand the missionary takes up these cases, sup- pose he interferes in all the petty quarrels and law suits In which the native members may be concerned. The results are equally unsatisfactory. Much valuable time is con- sumed, that might be employed to better purpose. Then again this course does not always promote the best interests of the church. Unworthy persons are liable to be thus drawn into its mem- bership from hopes of worldly advantage, and would be led to “entertain ideas quite inconsistent with the purity of the church.” Instances have occurred in which a person engaged in a lawsuit has endeavored to join himself to some mission in order to get the support which the foreigner would be able to render in the case he had on hand. Great caution is needed then in order to avoid on the one hand giving aid to unworthy persons, and on the other to relieve those that are really needy. “The missionary should also strive to impress upon the native con- verts the important lesson that they must expect persecutions and trials. And these will often come upon them merely because they are Christ- ians.” In many things they must go contrary to the customs and habits of the people among whom they live. In the very nature of the case opposition is to be expected, and they should be prepared to meet it. This however is nothing new. It was long ago stated asa law of Christianity that “all who will live godly in Christ Jesus shall suffer persecution.” From this condition Chinese Christians are not exempt. They have also many trials which are peculiar to themselves, which grow out of their surroundings, and in many of which it will be impossible to interfere or render them any assistance. There are wrongs which cannot be redressed here, wrongs which must be borne in silence and submission, or from which they can hope to 'excape only by their own blameless and inoffensive lives, Sometimes it happens too that the native Christians bring trouble upon themselves by their indiscretion. It will be needful to point out to them oftentimes that suffering in consequence of their own folly is a very different thing from persecution. _In all such cases the duty of missionaries would seem to be only that of Christian teachers. They can only ‘sympathize, and comfort and in- struct the native converts. But when obvious cases of persecution arise, cases clearly coming within the provisions of the Treaty, then it becomes a duty to aid the sufferers in their’ appeal for protection. It would be a dereliction of duty not to put forth a helping hand at such times. Persecution properly so called, is of course a very different thing from the petty annoyances and vexations to which I have referred. It would more strictly speaking refer to those efforts put forth ona large scale for the suppression of Christianity, if not by official direction, at least with their sanction and indirect co-operation. The Church in China has thus far been mercifully preserved from such a calamity. No persecution on an extensive scale, has yet burst upon it. Serious outbreaks have indeed occurred, which but for timely interference might easily have taken the form of severe persecution, such for instance as the disturbances at Chimi and Sing-z. The value of the Treaty is seen in that it furnishes a speedy and effectual method of sup- pressing such outbreaks. May 21st. * DISCUSSION. 413 There are other important points which might have come up in con- nection with this general subject, such as “the expediency of advancing beyond the jurisdiction of the Treaty ports,” “the right of residence in the interior” &c., all of which have a very important bearing on our missionary work; but I suppose the terms in which the question is stated properly exclude the consideration of these topics, and I have therefore omitted them. We confidently look for the time when throughout the length and breadth of this land, the Gospel shall be preached without let or hind- rance. When the land of Sinim, as well as all other lands, shall rejoice in the light of the Gospel, and when no Treaty will be necessary to secure those privileges which are the birthright of every individual, viz., liberty to worship God according to the dictates of his own conscience. Prscussion. Rev. 8. Dopp., A. P. M., Hanecuow, said :— I do not think that the toleration clauses in the Treaties were with- out good results; they afforded us legal protection on itinerations in the interior; and also protection to the native Christians against presecution for changing their religious belief. I regard them too as about all that could be effected or desired, if they could only be carried into effect; but that which often rendered them practically useless was the slippery char- acter of Chinese justice. I will illustrate by a case which occurred to me within the last fews weeks. A Chinese Christian left his native place and went to live in another city; he closed his place of business on the Lord’s day and thus attracted the attention of his neighbours, some of whom be- came interested in what he had to tell them of the Gospel. In the course of a few weeks it was found that we could rent a place for permanent preaching and book distribution. The pastor, from the Christian’s native place rented the house in his own name, and a military mandarin, of an inferior grade, acted as middleman; it having been thoroughly explained and understood on all hands that the house was rented for a chapel. The middle man and landlord requested us to get an official proclamation before entering on the premises. When we were ready to take possession we applied to the magistrate for a proclamation; but he refused, saying that the Treaty guaranteed us protection, though not a proclamation. The same evening the middleman came to us in our boat, and refused to have any thing more to do with the affair; and the landlord paid back all the money we had paid him. There is reason to believe that the men acted so under pressure from the magistrate; though this statement would be hard to prove. Had the landlord and middleman stood to their engage- ment without reference to the proclamation, the case would fairly fall under persecution or annoyance on account of professing Christianity, and could then be shown to be a violation of the Treaty between China and Christian countries, as it was only because the lessee was a Christ- jan, that he was refused leave to enter on the house he had rented. As it is however, it is doubtful whether we could accomplish anything even if we tried further. 414 DISCUSSION. ° May 21st, It is of course well to teach the native Christians to endure persecu- tion; but after we have prevented all the persecution we can from coming upon them there will still be plenty with which we cannot interfere. Rev. 8. L. Barpwin, A. M. E. M., Foocnow, said :— The American Consul in Foochow had acted on the principle that the clause in the treaties which provides for the protection of Christians had been inserted for some purpose, and while he did not assume the pro- tectorate of the native Christians, he was always willing to apply to the mandarins for redress when converts had been wronged, and was willing, if need be, to exert a moral pressure on their behalf. In one case a native preacher and a bookseller had been driven out from a station and the literati of the district had resolved that they should not return. The case was represented to the Consul and by him was brought befure the man- darins, and after considerable delay and numberless excuses having been made it was settled satisfactorily. In another instance a house belonging to a native Christian had been destroyed on account of rumors connected with to genii powders. Through the intervention of the Cousul 100,000 cash were recovered from the offenders, but the result has been of doubt- ful benefit to the man. It was generally supposed that he had received more than the worth of his property and this led to his being subjected to petty persecution and on some frivolous pretext a considerable part of the money was extorted from him by persons who make a living from levying a kind of black. mail on whomsoever they can. I believe that in some cases it is possible to settle troubles by going directly to the man- darins. On one occasion a mandarin called on me at my own house with a letter of introduction from the American Consul and said that if any of the missionaries from Foochow were visiting the district over which he presided he should be glad to see them; and if they brought their wives with them his wife would be glad to entertain them. With regard to the rights of foreigners to live in the interior I think that although the American Treaty does not provide for the residence of Mis- sionaries in the Interior, yet, so long as the privilage of residence is per- mitted to Jesuit missionaries of other countries it is quite within the power of Consuls to support our claims, if we should live beyond the limits of a treaty port. At Shau-wu, a city 250 miles from Foochow the American Board has opened a station and purchased property; the deeds of which have all been duly stamped and registered with the same regu- larity as if the property had been in some district lying in consular juris- diction, and missionaries were now lfving there in peace and quiet- ness. Rev. Dz. Eprrns, L. M. S., Pexina, said :— I wish it to be well understood, that the insertion of that clause of of the Treaties which provided for the protection of native Christians, was due, to the joint action,—under the good Providence of God,—of the various foreign Ambassadors: All had a hand in it. I will remember that in 1858 the Shanghai missionaries united in making a representa- tion on behalf of Protestant Christians to Lord Elgin. It was then re- commended that the distinctive name Yé-Su Kiao should be applied in the toleration clause, to the Protestant Church. . May 21st. DISCUSSION. 415 The descriptive words, “chiwen jen wei shan,—the Christian religion exhorts men to act virtuously "—introduced into the treaties were suggest- ed by Dr. Williams. We have great reason to thank God for the insertion of these clauses, in the Treaties. I have no doubt that they have been the means of extending and consolidating the Church. So too in regard to the Chefoo Convention. The Margary Proclamations have done good round about Peking, by leading the people to believe that the toler- ation of Christianity is now complete. The real status of the Christian Church in relation to the Chinese Government is much more clearly understood throughout the country by its publication. Ruy. R. H. Graves, M.D., A. 8S. B. C., Canron, said :— A case occurred in Canton just before I left to come here. Some of our native brethren rented a chapel in a large market town; the people came in great numbers and heard the Gospel gladly. The literati there- upon stirred up some of the baser sort who attacked the place and beat the preacher and another brother. They applied to the District magis- trate who promised to investigate but would do nothing. Finding they could get no redress they came to Canton to ask my advice. I urged them to take the case to Jesus in prayer and not to depend on man but Him who said “all power in heaven and on earth is given unto me; go ye therefore’ and then quietly go back and resume preaching. Since I reached here I received a letter saying that their prayers had been an- swered, for the Magistrate hearing they had come to Canton at once sent and arrested the ringleaders and promised to protect them in the future. Let us remember that Jesus rules the world and has all power in His hands, if we honor Him by trusting Him, He will enable us to main- tain our position for He loves his cause infinitely more than we can. Rey. Dr. Tatmacer, A. R. C. M., Amoy, said :— We have received much benefit in the region of Amoy from the Toleration clause in our Treaty. The American Consul at Foochow has succeeded through this clause in obtaining from the Provincial authorities a valuable Proclamation addressed to all the authorities and people throughout the Province. The advantages of this treaty clause and of such proclamations depend much on the energy of the various Consuls. We have been favored at Amoy with American Consuls who have been ready to afford us all proper assistance in order that we might have our treaty rights, and that the native Christians might be protected in cases where they were suffering manifestly on account of their Christianity. Ray. G. Jony, L. M. S., Hanrow, said :— I am one of those who feel thankful for the Toleration clause. I am glad that the native Christians have their Treaty Rights, and think that the missionaries have a duty in regard to their vindication. There are missionaries who seem to think that the spiritual interest of the native Church would be best promoted by never interfering in behalf of the Converts. Their theory appears to be that the furnace of persecution is necessary to test and purify the native Christian, and that the missionary ought not to mar the work by stretching forth the helping hand. Our 416 DISCUSSION. May 21st. brethren who look at the matter in this light must be perfectly consistent. They must not insist on their own Treaty Rights. If the Christian need the furnace, the missionaries need it hkewise. If a little persecution would do them good, I don’t see why it should do us harm. If we expect them to endure patiently the burning of their houses and the destruction of their furniture, we ought to give them the example by never seeking redress in similar circumstances. Every sincere Christian in China has many social burdens to bear which no Treaty Rights can possibly teach, and they will prove abundantly sufficient for all testing and purifying purposes. It is of the utmost importance, however, that we should be very careful as to the nature and the extent of the help that we give them, so as to make it perfectly clear to both the magistrates and the people that we do not assume a semi-official rank to our converts, or wish to establish any protectorate over them. In no case should we interfere unless it be a strictly religious grievance. The converts are too. fond of bringing secular matters for the aid of the missionary. They will some- times try and make out that they are suffering on account of their religion, when the real fact of the case is that they are simply paying the penalty of their own folly or selfishness. Men are known to have joined Churches with the sole object of securing the assistance of the foreign mission- ary against the magistrates or their neighbours. Some years since I was pestered with deputations from a number of villages many miles distant from Hankow. They wanted me to go down and baptize them wholesale, and I believe that I might have added hundreds of names to our member- ship if I had complied with their request. I succeeded in finding out ere it was too late that their motive was a purely political one, and they were finally dismissed with a few words of sharp rebuke and sound advice. Some time after, the principal mover in the affair, an old man of about seventy, was beheaded in the city of Wu-chang. Before we bring a case before the Consul or the magistrate we ought to probe it to the bottom, and feel perfectly satisfied that it is entirely free from all secular elements. Let the missionary be thorough and uncompromising in his conduct on this point, and the converts under his charge will not be slow to recognize the justness of the principle, and they will seldom or never trouble him with extraneous matters. Then the case ought to be more than a religi- ous case, it ought to be a substantial case—a case of real importance. I have known converts come to me with a solemn request that I should avenge wrongs of the pettiest description done to them by their heathen relatives or neighbours. To encourage such a spirit would be not only disastrous to the religious life of the individual, but highly impolitic also with regard to the whole question of the vindication of the Treaty Rights of the Christians generally. I have found the magistrates in and around Hankow very reasonable and obliging in respect to the Toleration Clause. Within the past eighteen months I have had to. bring four dis- tinct cases before them, and in each case they have given me perfect satisfaction. One of the cases was brought before them through the Consul, and the other three direct by myself. The result however, was the same, namely a just settlement of the difficulty, and an assurance of peace and safety to the converts in their ‘profession and practice of the Christian religion. I find that the magistrates are much more ready to assist where they understand distinctly the difference between the Protestant Missionary and the Roman Catholic priest, and of the attitudes which they respectively assume with regard to the converts. Most here have heard of the assault made. on Dr. {Mackenzie and myself in the Dis. trict of Hiau-kan. When. we called on the Magistrate we were asked May 21st. DISCUSSION, 417 what we thought of the proclamation which he had issued in regard to the affair. I replied that my only objection to it was that it contained u reference to the Roman Catholic religion. ‘‘ But,” said he, “ure you not one and the same?” This question led to a long conversation on the subject, in which 1] pointed ont the difference, especially in our bearing towards our converts, and the kind of protection we claimed for thei. “Should one of our converts offend against the laws of his country, or in any way prove himself to be a bad man,” said I, “he would be cui off from our Church, and you would deal with him as with any other subject. All we ask for him is that he be not molested in the exercise of his re- ligion.” ‘‘If it be so,” said he, “you must be different from the Roman Catholics. What would you like me to do? and what alterations would you have me make in the proclamation?” He then sent for his secretary and ordered him to write out new copies and hand them to me. Wheu we arrived at the village where most of our converts live, I found that some of them were threatened with dire calamities by their relations. if they did not abandon the new faith at once. Secing that much of this opposition sprang from ignorance, I wrote a letter to the magistrate stating the facts of the case, and requesting him to issue another pro- clamation embodying such and such sentiments. Marly next morning 1 received four copies of a proclamation, which, to my surprise, I found to be little else than my own letter issued in an official form. I am convinced. that it is not the religious element the magistrates are principally afraid of, but the political; and hence the importance of exercising special care on this point in our attempts to vindicate the Treaty Rights of our con- verts. ‘he Chefoo Convention and the Margary proclamation are proving themselyes to be mighty imstruments towards the opening up of this country. The missionaries of the Inland Mission have been travelling in the provinces of Shan-si, Shen-si, Si-ch‘wen, Kwei-chaw, Hu-nan, &c., ancl everywhere have they found the magistrates most obliging, attentive, and careful. Though the anti-foreign feeling in Hu-nan on the part of the people has been strong enough to prevent the p»sting up of the proclama- tion, the magistrates there as elsewhere have shown themselves extremely anxious to protect the foreigner and facilitate his progress. I feel deeply thankful to God for all the rights secured for us and our converts. He is the God of providence as well as the God of grace. I see his hand in all these Treaties and Conventions. The country is open before us. Let us go up and possess the land. Rev. E. H. Taomson, A. P. E. M., SHANGHAT. Asked whether Christians were exempt from contributions to the support of ancestral temples, &c ? ~ Dr. Doveras said that, according to the express statement of Sir Thomas Wade, native Christians were by Treaty exempt from contributions for superstitious purposes,* which would surely include ancestral temples. * “The Chinese have faith in much that the Christian does not believe in; aud when they compel a Christian to take part in ceremonies condemned by his religion, or to subscribe funds in aid of the celebration of such ceremonies, they are interfer- ing with the free exercise of his religion: and against such interference he is en- titled to the protection of the Chinese Government.” “The Chinese Government is bound to secure his oxemption, because, by Treaties with foreign Powers, it has engaged to secure to any person practising or preaching Christianity within its dominions the free exercise of his religion.” Mr. Wade to the Minister Wén-Siang, June 1871. Published in Parliaw- entary Papers on China, No. 1, (1872). Correspondence on the Chinese Cirenlar ‘ about Missionaries, p. 15. 418 ESSAY. May 22nd. Ray. A. E. Moutz, C. M. 8., Hanacuow, said :— The Chefoo Convention appears to have a beneficial influence on the official mind. Ina small hien city near Hangchow the people raised a riot and placarded the place threatening to pull down a house rented to us for Mission purposes. The District Magistrate took prompt action, and the excitement soon subsided. We called upon the Magistrate and asked for a Proclamation. His secretary pointed to the large Proclamation issued in accordance with the Chefoo Convention, and displayed at the yamun entrance. ‘That covers all you want” he said; but at the same time the small proclamation requested was issued. I trust that this treaty may have the effect of stimulating us to extend our borders and occupy new centres. Mornine SESSION. ESSAY. Principles of Translation into Chinese, BY Rey. J. 8. Rosrerrs, A. P. M., Saancuat. The subject assigned is a wide one, covering not only the written Language but also the various Vernaculars of China—two quite distinct fields of inquiry, each with its own peculiar and characteristic features. Such general and special principles will, therefore, have to be select- ed and set forth as are, 7m @ measure, common to both fields, and concern translation into Chinese from any other tongue whatsoever. First, then, let us define what we understand by the term “Transla- tion.” The etymology of the word is, in this instance, an exact expression of its meaning. Translation is a carrying-over—but of what? Manifestly not of words or forms of thought,—which is absurd—but of ideas and thoughts themselves; a “carrying over” of ideas.and thoughts from one language into another. form is fluctuating and accidental; substance is permanent and es- sential. To translate is simply to change the form of expression, to exchange one fcostume for another, to adjust the constituent elements of mental issue in a new syntax or relationship. Translation, if it could be made absolutely exhaustive, would carry over the thought in its fullness, in its spirit, and in its bloom or rhetorical beauty. But, since perfect transla- tion is only ideal, the matter in its totality of substance, life, and har- monies must be translated as far as possible; for the character and capacity of languages vary in each one of these particulars; and again, each language has its own distinctive fullness, force, and fervour, the exchange of which for those of another tongue affords scope for the most exhaustive learning, the most refined sensibility, and the soundest judgment. Chinese notions of the matter, movement, and music of literary com- position are so different from those held by nations of the West, as to render translation into the language of the “black-haired” race a pecu- liarly difficult and delicate task. In order to its successful achievement, May 22nd. ESSAY. 419 the translator, as just intimated, must so modify the matter which he is translating that it will enter the moulds already prepared and waiting to receive it. In other words, there must be an exchange of idiom in its broadest sense. The idiom of a language, technically considered, and chiefly, consist in that distribution and mutual relation of its organic members which characterise and differentiate it from all other languages: the order, for example, of subject and predicate; or of subject, verb, and attribute or object : and again, the relative position of the subordinate parts in each of these. An exchange of idiom implies two mental operations; first, analysis ; second, synthesis. Analysis, in the case of single words, consists in dis- secting clearly and completely the idea which is to be translated, and which the word embodies: it is a thorough exploration of its contents. These often are by no means obvious in their entirety, and, even when fully ascertained, can be represented by only one or more of their salient features, the exhibition of their dependent remainder being left to the commentator and preacher. The terms ‘‘ justification,” “ faith,” and their cognates, are familiar examples of weighty words, whose many- sided ideas can only be partially put into Chinese, the skill of the trans- lator being shown in his choice of that element of the idea which is most fundamental, and, so, most suggestive of the rest. The difficulty of analysis is again enhanced by;the fact that the same word sometimes, and according to circumstances, designates quite different ideas, giving us what are technically styled secondary and other subor- dinate senses, which, yet, are often as practically distinct as if expressed by separate words. In such cases the office of analysis is to distinguish between and select from these senses the one most appropriate. If the idea be that of a human person, an animal, a physical quality or function, of anything, in short, that is patent to the senses, and which, with unessential modifications of detail, is also found among the Chinese, the comprehension and translation of that idea is an easy task. But if the idea be of an abstract character or impalpable to the senses, then analysis and the seizure of essentials is by no means easy. In the case of propositions and continuous discourse analysis consists in detaching from one another the concatenated members of thought, and holding them up in a conspectus before the mind’s eye; but with a dainty grasp, that they may readily redistribute themselves in new relationships according to the law of Chinese idiom. The guidance of this redistribution and the collocation of each word in its proper place and connexion is synthesis. In this mental operation there must be a bold clear apprehension of the pivotal or central point of the sentence, from a Chinese point of view, when the subordinate parts will group themselves in a syntax determined by the law of a nice and sensitive taste; which law, again, is itself the creature of rigorous and repeated attention to the best models of native idiom. In order to a fruitful application of these two principles of analysis and synthesis, it is necessary to bear in mind that translation, as already defined, is neither transliteration, except in the case of proper names; nor is it, save accidentally, the selection of, etymological equivalents; but it is the selection of as satisfactory practical equivalents as are available. Translation, in other words, is essentially analogical or the choice of analogues. This principle [we consider to be fundamental, whether we render into Chinese or any other language. It clears up the confusion 420 ESSAY. May 22nd. which, otherwise hangs round the word “means.” When, in translation, we talk of the ‘“‘meaning” of a word, we intend, usually, a very differ- ent thing from either the original history, or a technical definition of that word, or, rather, of the idea which it designates. ‘Meaning’ of a word is a loose and ambiguous expression, and, therefore, unsafe. This phrase, as employed by translators, is sometimes, apparently intended to denote what it really does not. The intention should be to denote that for which the word stands. The confusion lies in directing attention to the word and its etymology, instead, of to the object, quality, function, re- lation, &c., which it represents. Instead of asking the question, What does this or that word mean ? we should rather ask, What is the object, &c., which the word now re- presents in actual usage P It is true that the etymology of a word, by furnishing its primary de- rivation and constituent elements, not unfrequently sheds a valuable side- light upon its present application; but this ancillary function of etymo- logy must be regarded as accidental, becanse so variable. It is, however, an invaluable, nay! indispensable help in determining the primitive ap- plication of words, because these were never, in the first instance, called by chance, but were built under impressions received from their objective prototypes in one or another of several aspects. If this primitive application has always been and still remains the sole one, then in this case also the aid of etymology is of secondary im- portance. Actual authorized usage is the prime factor in determining what the word denotes. And this rule is, as a matter of fact, practically obeyed by translators in a great majority of their work; and obeyed un- der the guidance of an instinct which is at the same time the profoundest philosophy. Let us illustrate by the word jii!. In translating this word, our main object is not to ascertain its etymological history, but its pre- sent, practical application, or applications, as the case may be; and, next, which is rarely, if ever, realized, to discover its exact equivalent in other tongues; and, in the absence of this, its analogue or homologue, which also may or may not be more or less of an equivalent. _In this particular case, there are two analogues in English and the original tongues of the Scriptures, one of which,—spirit, pneuma, ruach,— is, it is claimed by some, an exact equivalent of one of the meanings of jh and the other,—gods, elohim, theos,—of the other meaning. The choice between these meanings must be determined by circumstances. This doctrine of practical and analogous (or homologous) translation is the key and solvent of all difficulties incident to the work, so far as single words are concerned and its application may, be even extended to phrases, sentences, and connected discourse. If this doctrine were kept consistently and consciously in view the number of disputes between doctors in language would be greatly diminished. _ * What, for example, is the use of asking what God is in his essential nature and inscrutable substance, so far as the purposes of translation are concerned ? Such an inquiry belongs to the domain of Theology and Metaphysics, but is of not the slightest value to a translator. To say that ‘God is a spirit” is not the definition proper for a translator to adopt, however appropriate in the mouth ofa professor of mental science or * As the writer had permission from the Conference to retain, if he chose, the fol- lowing illustration, he has availed himself of said permission, deeming it wisest to do fo, in view of all the circumstances. : May 22nd. ESSAY. 421 doctor of technical Divinity. Such an inquiry and definition are out of keeping with the normal procedure, which is, we repeat, a search for analogues, practical analogues, not for exhaustive scientific de- finition. In accordance with this fundamental canon of translation, which, we venture to affirm is simply the interpretation of universal and intui- tive practice, when wnbiassed, the ordinary popular definition of God, the trawslator’s definition “an object of (formal stated) worship,” whether a “being” or not is immaterial,—is the only consistent and possible one ; for God, in common usage, is so called rather from a relation he sustains than from his nature, or any personal attribute, respect, or function, how ever these may determine other names which he bears. And in this connexion it is worth while to note, that, with every fresh historic revela- tion of God in some new phase, a new name expressive of that phase is added in the Scripture—a fact which is also true of other Biblical persons, and is pertinent to our present purpose, because it discloses a general principle in nomenclature; viz., that objects, and even the same object, vary their style of name, according to the view which they present to the spectator—whether of a quality, office, relation, or what not. If, then, in the translation of ideas into Chinese, we go to searching for the etymological, metaphysical, or theological contents of every English, Greek, or other term we have to do with, we will have an inter- minable and unprofitable task before us. A second cunon, which, although, like the last, general when viewed in its relation to translation from and into any and all languages what- so ever, yet, equally with the last again, is rendered a special necessity by the past history of translation into Chinese, is a negative one :— Translation should not be paraphrase, explanation, or comment, but strictly translation in the sense already defined, as complete and idiomatic a transfer of the idea or thought as possible. Paraphrase, explanation, and comment, are the function of the writer, teacher, or preacher, not of the translator. It sometimes happens, as in the case of the Greek participles of the New Testament, that the expression to be rendered is equivocal, or admits of a variety of interpretations, between which it is impossible to decide with certainty. In this case the Chinese version should also be made ambiguous, leaving the settlement of the special sense or senses in that particular contest to the exigetes, just as the English Version has done. Nothing, certainly, can be more admirable than the way in which our good old Anglo-Saxon Bible has -succeeded, albeit at some expense of idiom, in representing the ambiguity of the Greek particle, and avoiding the arbitration of hermeneutical points, thus illustrating the very just conception of the nature of their office held and realised by King James’ translators. A similar slight sacrifice of idiom to that which they made might or might, not attend the observance of the same canon by translators into Chinese; but it is better that a version should suffer a little in idiom than that it should merge its character in that of a com- mentary. Some ideas and thoughts are more or less new to this nation; and, consequently, in their very nature more or less unintelligible. Much indeed, of what we wish to convey to them from the treasuries of Christ- ian religions and scientific knowledge is absolutely new to them, although it finds in them a receptive capacity. For such knowledge a nomenclature has to be created, in the absence of an actual terminology—an absence that is the necessary consequence of a lack of knowledge. Bnt, even in this case, the terminology should be made as terse and 422 ESSAY. May 23nd. notative or exponential as possible, lengthy paraphrase being sedulously shunned as inconsistent with the office of the translator. The translator is not responsible for the nature of ideas. It is not his duty to unfold their implications or explain their mysteries. We venture to affirm that an absolutely perfect, an ideal version of the Sacred Scriptures, or any book new to the Chinese mind, would still be full of obscurity, just as the English Bible is in the first instance, to the English mind. In this latter case we are very apt to confound fami- liarity with the words and their sweet or majestic rhythm, with an under- standing of their sense. But this confusion would not be incident to a first reading by a Chinaman in his own language of even a perfect trans- lation of the Scriptures. The contrast between sound and sense would at every point impinge sharply upon his consciousness; and he would find this supposed perfect translation full of mysteries, mysteries inherent in the subject-matter itself, and not due to imperfect translation. Such difficulties, we repeat, it is not the duty of the translator to attempt even to alleviate, for fear that his explanation should be erroneous or defective but chiefly because that duty pertains to others. Our northern brethren, in the mandarin Version of the New Testa- ment, have not, in our opinion, fully observed this important canon. In passages too numerous to mention their Version, with all its excellencies, is a paraphrase rather than a version. . If the Commission on the English Bible had followed the same course which these brethren did, it would not have been the peerless translation which, with all its fault, it still remains. There are two conspicuous instances of paraphrase common, we believe, to the mandarin and all the Wen-Li Versions. Neither of them have translated but all have explained the verb rapadsdwui where it is rendered “betrayed” in the English Version; and the words ’eyeipw and ’éyepots, where they refer to Christ’s resurrection. All the Chinese ver- sions have rendered rapadidout, in the connexion mentioned, by “sell,” and ’eyeipw by “return to life.”. A third cunon, also made special by the circumstances of the case rather than by its own nature, is that in translation the style should be well pruned, that the thought shall not be overloaded with words. We want to see’ the outline of the body through the robe, as in the graceful Roman or Chinese garb. This is the characteristic beauty and charm of Wen-li, than which a more compact, terse, and at the same time elegant medium of thought, probably, does not exist. These its characteristic qualities should be approached in the Vernaculars, but not at the sacrifice of exactness, the lack of which, at least for the foreign mind, is the great defect of Wen-Li; while in both cases the extreme of boldness and rigidity is also to be scrupulously avoided. The classic Wen-Li is naturally more severe, the Vernaaulars more négligé ; yet even in the latter it is better to err on the side of severity than of laxity. ‘In reply to the question, How far should identity of translation be oo we remark, that each case should. be dealt with on its own inerits. : In scientific works identity of technical terminology is, of course exceedingly desirable, indeed almost indispensable. For the rest, they may have that variety and: freedom of expression which are required by good taste in every department of writing, whether historic, literary, moral, religious or scientific. Identity of word does not, necessarily, imply identity of idea; and May 22nd. ESSAY. 423 here let me remind you of the quotation from Mr. Marsh made by Dr. Williams in the Preface to his Mandarin Dictionary. Marsh siwys ;—‘* I may here notice a widely diffused error, which it may be hoped the lexicographical criticism of the present day may dispel. I refer to the opinion that words, individually and irrespectively of syntactical rela- tions, and combinations in phrases, have one or more inherent lixed, and limited meanings, which are capable of logical definition, and of expres- sion in other descriptive terms of the-same language. This may be true of artificial words, that is, words invented for, or confined to the expression of arbitrary distinctions and technical notions in science or its practical applications, and also of the names of maternal objects and of the sensuous qualities of things; but of the vocabulary of the passions and the affec- tions, which grows up and is informed with living meaning by the natural, involuntary processes to which all language but that of art owes its origin, it is wholly untrue. Such words live and breathe only in mutual fcombination and interdependence with other words. They change their force with every new relation into which they enter: and consequently their meanings are as various and cxhaustless as the per- mutations and combinations of the ten digits. To teach, therefore, the meaning of a great proportion of the words which compose the vocabulary of every living speech, by formal definition, is as impossible as to convey by description a notion of the shifting hues of the pigeon’s neck.” In the Bible and other books where there is a capital necessity for comparative reference, identity of transliteration, and identity of transla- tion are exceedingly desirable, under the limitations mentioned by Mv. Marsh ; bearing, also, particularly in mind that secondary and derivative meanings of words demand as distinctly different a rendering as though the words were as literally unlike as they are functionally. The general aim, then, should be after uniformity of translation, as safer and affording less scope for error to creep in than when there is a constant strain after versatility of expression. Let variety of idea alone determine variety of version—a canon which admits of all the freedom and play of language that are desirable. In respect to the Bible, then, when the same word or phrase does contain identically the same thought, let it have rigorously the same translation, and specially so in the case of key-words like ‘‘faith” and “sin,” and as far as possible.so in all common words. A great help is thus secured for comparative Scripture reference on the part of our na- tive brethren, as well as a basis afforded for the construction of Concord- ances which would reflectnot only the Chinese but also the original tongues of the Scriptures. It is to be regretted that our English Bible falls so far short in this matter, a defect which, as much as any thing else, has made desirable the great revision which is now in progress in Eng- land and America. In order to this uniformity in Chinese versions of the Scriptures, the diligent and faithful use of Hebrew and Greek Concordances is a prime necessity; and the Hinglishman’s are the best ones for this purpose. This procedure, however, all along its course, would have to receive such corrections as new adjustments and relations might require; and, part passu with this procedure, a curious if not useful, collateral work would be the collation and minute registration of all the varicties of translation of the same words and phrases. Such registers, if sufficient- ly extended, might, upon carefnl inspection, manifest some radical or generic term containing all the various phases of thought revealed in the particular examples. Still, such a work should be conducted with ex- 424 £SSAY: May 22nd. treme caution lest stiffness and artificiality supplant a free natural idiom. A fourth special canon of translation into Chinese is, that the expres- sions chosen should, particularly in the Vernaculars, be neither too high nor too low, too scholastic nor too vulgar. Here, as elsewhere, extremes should be eschewed, and the “Golden Mean,” followed. And, in the Colloquials, expressions commonly used should be pre- ferred to those of rarer occurrence, even at the risk of repetition. In short, here, as everywhere, good common sense and sober judgment should rule as against pedantry and an affectation of variety and elaborate finish. In the practical application of the canon under consideration several subordinate principles deserve our notice. 1. The principle of non-equivalents. A thought or idea may be couched under several words in English or Greek, for instance, while in Chinese it may be expressed by a single word, and vice versa. If the Greek phrase ’evrad7y édaxe, and its English equivalent “‘ He gave com- mandment,” require but one Chinese word to represent them, the verb Maptvvéw requires, in Venacular at least, two or more words. Of this principle there are hosts of examples in the New Testament, and some of them strikingly beautiful. 2. Another subordinate fact which should be kept in mind, when translating into Chinese is the paucity of its time particles, and connec- tives expressive of relation and logical interdependence, when compared with Western tongues. Some verb anxiliaries, prepositions, and con- juctions the Chinese language undoubtedly possesses, but they are foreign to its gemies, and only used when absolutely indispuensable. The spirit of the language in its tendency to conciseness and subtlety, is to avoid a formal expression, of word—articulations. I say ‘to avoid a formal expression”; for they really exist potentially, if not literally. And just here we have one of the highst elements of beauty and strength in the language, in what it suggests, rather than in what it says, in its silence rather than in its speech. Here is the hiding of its power, to so collocate and artfully interweave the members of connected discourse as to secure all, perhaps more than the effect which Western tongues produce through a more patent and elaborate but not more marvellously delicate, albeit recondite machinery. For it is an interesting query whether the media of linguistic expression of this great people, when managed by a master hand, are not after all, more vigorous, incisive, and even musical than those of the West, as much superior in every respect indeed, as mellow maturity to hard and raw inexperiences, as latent forces to patent ones, as gentle hint to rude command, as, in a word, spirit to matter. The multitude of expressed anxiliaries in Western tongues, whatever their value otherwise, blunt the edge of. those tongues, act as a buffer upon their spiritual force, cramp the play of their life. The thought in the use of those aids, may perhaps gain more accuracy of expression, but its prominent point and characteristic outlines are not so distinctly presented. We say again ‘perhaps more accuracy may be gained; for it is possible that, for a native mind, subject, scope, and contrast may conspire to effect as great accuracy as the most elaborate utterance does for a foreigner. In illustration of the contrast under consideration, we need oul y allude to the difficulty all translators have met with in disposing of the Greek particles yép and ‘iva, and the four kinds of conditional sentences ; in making the distiction between intention and mere futurity of action ; in dealing with prepositions, sometimes expressing them, and sometimes May 22nd. ESSAY. 425 implying them or recognising their force in the associated verb; &e., de. 3. Asa third subordinate principle to be observed in Chinese trans- lation, one should guard against the influence of foreign idiom. We have already seen that where original ambiguity is to be main- tained, such maintenance may involve a sacrifice of idiom; but such sacri- fice should be tolerated as little as possible. The English Bible is unne- cessarily marred in idiom by a multitude of Hebraisms and Grecisms, for many of which there seeins to be no sufficient reason, and which have in their turn, moulded the colloquial of subsequent English speaking genera- tions. After we shall have done our best in Chinese translation, we will see, in measure, blemishes similar to those of the English Bible, and with similar effects upon the future language of China. 4. A fourth subordinate principle to be observed is that of anti- thesis, or the law of opposites. This principle is characteristic of Chinese, when brought into comparison with English at least. English abstracts are often most idiomatically expressed by Chinese concretes; Hnglish singulars by Chinese plurals ; actives by passives ; positives by negatives; and all more or less vice versa. As to antithesis in the form of thought, notes of past time are frequently put after instead of before the verb in Chinese ; the direct object is made prominent instead of the subject, in the Vernaculars, and especially in subordinate clauses; our long involved sentences must be cut up into short ones; albeit Chinese is by no means devoid of lengthened and weary discourse, the members of which are skillfully braided together by varying particles and shifting adjustments, the deft interchange of which present a chain of obverse reverse, and revolving phases of thought whose lunked protraction is fitly symbolised by that time-honoured and precious national appendage, the queue. Of the antitheses which have been mentioned that of the concrete for the abstract is of preeminent importance, furnishing, as it does, the most valuable solvent of Western sentences, when rendering into the lively, pictorial forms of China; for while Wen-li has more power of abstract expression, the Vernaculars of the people are characteristically graphic and concrete, in a hereditary simplicity transmitted from, and attesting their remote antiquity. In the skillful and judicious application of this principle of antithesis the Mandarin Version of the New Testament is very successful, as also in its management of the particles. 5. The prominence in Chinese, whether of subject or object, depends upon two other principles that largely dominate in all languages; to wit, emphasis and harmony. The resemblance in emphasis to both Hebrew and Greek is particu- larly striking. Itis the nice appreciation and adroit handling of these principles that more than anything else contribute to the strength not only but to the beauty and finish of style: that round off and complete in symmetry and harmony the living organism of language: and just as the relative prominence of wordsand members of sentences is determined chiefly by the law of emphasis, which thus indirectly contributes to harmony, so the factor which directly and chiefly creates the peculiar music of Chincse is the Hii z [ff =] technically so called, the interrogative, impera- tive, exclamatory, and redundant particles. For the wise economy of these the same canon will apply which regulates beauty in other de- partments of spiritual expression; for as in architecture simplicity of decor- ation is preferred to complexity; and as in music too intricate and mazy interpretation is considered a blemish; so in language excessive floridness of style is to be regarded as detracting from rather than enhancing the charms of its rhythm. Let, then, embellishment of Chinese translation 426 DISCUSSION. May 22nd. in the use of Hii-z be added with a sparing hand; and thus all the sou the language has will, like the soul of music, or the soul of architecture, speak to us.in strains whose sweetness will echo and reecho in the cham- bers of memory, and make our translation not only a monument of strength, but ‘‘a thing of beauty and a joy for ever.” Of course the lov- ing, earnest, reverent spirit that is enshrined and lives in the languages of Christian nations can not be made to dwell in that of China, till it first exist in the national heart. But when in future ages it shall so exist, it will then breathe itself into that vehicle of language which is now so void of it, for all language is, in its beauty and power, much what the heart makes it: ib has little substantive force of its own: this it owes to what it embalms of the life of him that utters it. Meanwhile, in our Chinese translations, let us, so far as may be, satisfy the aesthetic faculty, a faculty which, in the trained and sensitive mind, is most exact- ing in its demands, and will give its possessor no peace till those demands are fully met: and this can only be done by rhythmic beauty, the quin- tessence, the nectar, the aroma of language. It is not sufficient that the idea or thought be transferred; that it be distributed idiomatically so as to be perfectly intelligible; but its drapery must be choice, elegant, harmonious. Thus, Just as the sum and substance of a rosebush is expressed in its delicious and intoxicating perfume; so the music of language, those grand harmonies of human speech which waken to sympathetic move- ment responsive chords m human hearts, is the exponent of obedience to the laws of utterance, a few of which, in their application to the Chinese language, we have in this paper endeavoured to exhibit in a brief syllabus. That that music may become the most sweet and stirring possible let us continually aim at the lofty ideal of a complete and perfect obedi- ence to all these laws—an obedience, it is unnecessary to add, that yet re- mains to be rendered, because the most occult and potent, probably, of these laws, yet remain to be discovered. Piscussion, Rey. F. F. Goucs, C. M.8., Ninero, said :— One point that had been referred to in the Paper was, that if there should appear to be a degree of ambiguity in the original, the translation of that passage should if possible present precisely the same ambiguity rather than give only one of the possible interpretations of the original. Now this will sometimes be practicable in translating from one of the Indo-Germanic family of languages into another of the same family: but when translating from one of these (the Greek for instance) into the Chinese, it is seldom practicable. It is im dealing with the Bible, where we feel bound neither to add nor to take away, that this, the application of this, and other principles of translation will call for anxious thought on the part of the translator. I would make another remark—that one fault of the English version is, that various translations had been needlessly given to the same Greek word. For instance, in the well- known passage ‘‘My grace is sufficient for thee, for My strength is made perfect in weakness;” in the next clause of the verse the same Greek May 22nd. DISCUSSION. 427 word is rendered, not strength but power; ‘‘Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me.” Again in the 5th ch. of Romans one and the same Greek word is rendered “rejoicing,” ‘“glorying,” ‘“joying,” within the compass of some eight or ten verses only, placing the English reader at some disadvantage as to the connection and general meaning of the passage. Rey. Dr. Enxinxs, L. M. S., Pexiye, said :— Mr. Robert’s essay seems to be an admirable statement of the prin- ciples of translation. If I understand what be means when he says the translator must render words by their analogues it is that he must employ those words or expressions which he finds to be in common use and _bear- ing most nearly the same sense at the time when he makes the translation. This subject affects not only the translator of books but also the preacher and teacher. When we preach we are all translating. In our preaching we should strive to be as accurate and perspicuous as in the translation of books. In our congregations, as well as among the readers of our books, there are many educated men, and we should use such language as will not only convey our meaning correctly but will not unnecessarily offend any. In this discussion we have before us again the question of the classical and mandarin languages. We are living in the midst of a people who love to use when writing an old obsolete form of speech—once verna- cular bat now classical. It is that in which they most easily and naturally express their thoughts. Let us not allow ourselves to undervalue the use of it in teaching the Christian religion, so long as the entire class of writers among the people adhere to it by preference in their own practice. As laid down in the essay translations must be idiomatic in order to be plain. Translators by following this rule find, however, that expressions having in them much whi~h pleases, which consoles and elevates, fail when rendered into Chinese to exhibit the same qualities. Let them not be discouraged on this account. ‘he growth of Christian usage in our native congregations and in our literature will rapidly originate a mass of new expressions suited to native habits of speech which will be found to possess the same grace and the same force and power,—to have the same elevating and consoling power. If some text lose the point and beauty they have in English others acquire a point and beauty which they have not in English. The English Bible owes much of its literary beauty, and that beauty is due very much, to the fact that it belongs nearly to the same age when Shakspeare was born. Our language was then peculiarly rich in poetic power. Remember the rule of Horace—ars longa est. The longer the time we give to polishing, the better will be our work. In military warfare the best and most effective weapons are those that are the most polished. Rey. Dr. Wititamsoy, S. U. P. M., Cueroo, Regretted that he had not been present during the reading of the essay. He would make one remark especially for his younger brethren and that was that he did not believe in translation at all. There is so much difference between Western and Chinese idiom and thought that it is impossible to translate a book from English to Chinese, so as to make it powerful. The plan he would advise is to read up a subject thoroughly — several of the best books—to master them, make the subject one’s own and 428 DISCUSSION. May 22nd. then produce an original compilation. He of course excepted the sacred Scriptures, which owing to their wonderful directness and simplicity could be translated into any tongue; also works based on Mathematics and text books, etc etc; but as a rule translations were failures and this of necessity. English books were addressed to the Hnglish people or some section of them. Books in Chinese should be addressed to Chinese and written from a Chinese standpoint, with a full knowledge of their modes of thought and an adaptation thereto. Only such works will tell on the people. Rav. Dr. BLopert, A. B. C. F. M., Pexine, Gave a somewhat detailed account of the plan adopted by the Peking Committee in their recent translation of the New Testament into the Mandarin colloquial, which was as follows; each member first made his own translation of the portion assigned to him, which was circulated among the other members for critical examination, correction and emen- dations, and was returned with their notes to the author. He then made a new draft, adopting from these notes whatever seemed to him of advantage to the translation. This new draft also, with the notes, was handed round to each member of the Committee for inspection. After this preliminary work was performed by each in his own study, the Committee met to discuss and determine upon the text. Two or three of the best Chinese teachers which could be obtained were also present The amended te: was read off verse by verse, and each verse discussed. in acareful manner. The decision of the majority of the members of the Committee ruled. Thus the version was formed. It would of course be wrong to conclude that the text in every in- stance represents the views of each one of the Committee. Very far from this, yet cach one had a, hearing. Those who made this translation are all now living, and would be very thankful for suggestions from any quarter in regard to changes and emendations of the text. All corrections sent to members of the Com- mittee will receive careful attention. Rev. D. Hitt, E. W. M., Wosvru, Referred to the immense and unnecessary variety of rendering given in the Peking version to one and the same Greek word, and also to the differences of terminology noticeable in the writing of proper names. The characters selected to represent any particular name are not so consis- tently adhered to in the Peking version as in various publications of the Romish Church. Another point he wouldrefer to. As in the Greek language certain words such as ‘“‘love,” ‘“‘ humility,” &., were raised to a higher world of meaning through their Christianization, so also in Chi- nese, there are instances in which the creation of new expressions will be found necessary, such for example as ‘ They were all filled with the Holy Ghost,’ ‘the communion of the Holy Ghost,’ &c. These expressions if not rendered with fearless literalness might seriously lower the standard both of privilege and practice in the Christian Church in China. May 22nd. ESSAY. 429 Ruv. GU. Goopricu, A. B. C. Ff. M., T‘unacHow, said :— There are mutny books besides the Bible which are translatable into Chinese, but it is necessary to dig deep into the language before one is prepared to undertake translation work at all. Apart from the most ab- stract ideas, there is generally a direct road through one’s thought, though it often costs much labor and travail to find it. In translation into the Mandarin Colloquial, our style should be low enough so that it can be easily and generally understood. We should also strive after a uniform style. In this respect, we have often made serious failure, espe- cially in Mandarin Colloquial hymns. The Old Testament in Mandarin also contains many wenli expressions, which mar its beauty, and insure a multitude of passages against being understood by unlearned people. MorninG PESSION. ESSAY. Should the native churches in China be united Ecclesiastically and Independent of Foreign Churches and Societies. BY Rev. J. V N. Tatmace, D.D., A. R. C. M., Amoy. We have here two distinct questions, though the answer to the one may affect the answer to the other. 1 see not how, with our Saviour’s prayer, and other Scriptures before us, it is possible to give any other than an affirmative answer to the first question. The churches in China, (and in every other country,) must be united, or they cannot be a part of the Church of Christ. But then questions immediately arise as to the nature of this union. Perhaps I may be allowed to change the wording of the question and make it read thus: What should be the relation of the Chinese Churches to each other, and to the respective foreign Churches and Societies by whose agents they have been planted and gathered? This, it seems to me, will represent the idea of the Committee in preparing the question. Some months ago, when J thought it was time to commence the pre- paration of the paper assigned me, I wrote as far as this, and then came to a “dead stop.” I did not see how it was possible to discuss the subject fully without discussing some important principles of church government. Such a discussion would be outside of the objects of this Conference and consequently unsuitable and unprofitable. I therefore gave over the idea of discussing the subject, and almost gave up all idea of preparing any paper atall. But a few days before leaving Amoy, on thinking over the subject, it occurred to me that, although I might not undertake a full. discussion of the question assigned me, there were some important prin- ciples relating to it, which might be discussed without trenching on dis- puted points in church government. I therefore determined to set down a few thoughts for your consideration. Because of the shortness of the time they will necessarily be more crude than they otherwise might have been; and I must throw myself on your forbearance. 430 ESSAY. May 22nd. What should be the relation of the Chinese Churches to each other, and to the respective foreign Ohurches by whose agents they have been planted and gathered ? By way of general answer I will now merely remark that the rela- tions of these churches to each other, and to the churches in foreign lands should be such as shall best secure their own welfare and efficiency. Any organization that tends to hinder their welfare or efficiency is so far evil. The particular answer to be given to the second part of the question, at least as regards those churches which now have organic connection, or which contemplate forming such connection with foreign ecclesiastical bodies may be affected by the answer given to the first part. What then should be the relation of the Chinese churches to each other in order to secure their highest welfare, and greatest efficiency ? I answer; it should be as intimate as, in all the circumstances, is possible. Our Lord prayed that his followers might all be one, might be made perfect 1m one, “as thou Father art in me and I in thee, that the world may know that thou hast sent me.” It is impossible to conceive of a union more close and more manifest than is designated in this language. Perfect unity, such is the relationship which Christ prayed might exist be- tween all his people, and which we must seek to attain to, and to manifest in China and in all other countries. Does such unity now exist among the people of God? I answer, in some sense it does, but clearly not in the perfection contemplated by the language of our Lord. All Churches and all individual Christians, who are truly united to Christ, are thereby united to each other. But this is an invisible unity, while the language of our Lord designates something visible, so manifest as to form an unanswerable argument to the world for his divine mission. Itis a matter for gratitude and for encouragement that in our day we have seen in the various sections of the evangelical church great and constantly increasing progress towards this manifested unity. The result of every direct assault on the citadel of our faith by the common enemy, of every great undertaking by the various branches of the church for the extension of the Redeemer’s kingdom in the world, and of all the gracious outpourings of the Holy Spirit on the Churches in recent years has been to manifest more clearly the essential unity of the Church of Christ. This essential unity of the Church is manifested in such organiza- tions as the Evangelical Alliance, the great Catholic Bible Societies and Tract Societies and Eleemosynary institutions, the glory of all Christian countries; in the ever increasing unity of workers of all branches of the church, without respect to Denomination, in evangelistic labors in Christ- ian lands; and in the marked and growing sympathy of the missionaries of all Protestant Churches and Societies operating among the heathen ; such as we have seen and felt during all the days of this Conference. We have here a sufficient and an effective answer to the objection against Protestant Christianity drawn from its internal divisions, but by no means a sufficient answer to the charge that we have not yet reached that perfect unity which our Lord demands. Can this perfect amity ever be attained? Surely, if our Lord prayed for it, we may with confidence answer, Yes. None of his prayers fail. ‘Father, I know that thou hearest me always.’ The Christian church began with visible unity. In apostolic times there were in the church internal discus- sions arising from imperfect instruction or mistaken views of doctrine ; there were disputes arising from the imperfection of human nature; there were apostates from the faith and others who were cut off for immora- May 22nd. ESSAY. 431 lities, and there were incipient heresies against which the apostles warned the churches. There may have been and doubtless was diversity in re- ligious services, order of worship and such things; and there may have been diversity in the minutiw of church government, but there was nothing in the apostolic church corresponding to our present denomina- tional distinctions and differences. Can you imagine several churches in the same city or region under apostolic direction, separated from each other by doctrine and order; but united to churches in distant cities and countries P The individual churches all regarded themselves as parts of the same church. They were but one Denoniinition. Again, as has already been alluded to, there has been great progress towards unity among the different branches of the church in recent years and this movement is still gaing forward with increasing rapidity. Churches of the same order, which have been long separated, have come, or are coming together ; and others which have never been united to each other are longing for such union. Churches which differ widely in church polity, and supposed themselves to differ widely also in doctrine, and therefore in former times seemed to occupy positions of mutual hostility, are beginning to regard each other with warm christian affection; finding that they really differ much less than they supposed, that their agreements far ontnumber their differences, and that their agreements include almost —if not quite—all the essentials of the Gospel, while their differences, however important they may still be regarded, relate mostly if not entirely to acknowledged non essentials. 1 ask concerning this progress towards unity. Is it not of God? Itis not of the devil. His work is always in the opposite direction. It is manifestly in answer to the prayer of our Saviour. May we not hope then that this movement will be carried on to perfection? I cannot doubt it. In order to attain to this perfect unity will it be necessary that our present denominational distinctions all pass away? To say the least, the drawing together of the various branches of the church must be con- tinued very far beyond our present attainments. If in the providence, and by the grace of God, this tendency shall continue until the whole church is one again, with greatly modified denominational distinctions, or without denominational distinctions altogether,—is this a consummation to be dreaded? Surely not by any one who is in sympathy with our Lord in this matter. I suppose men of the strongest denominational preferences, or, if you please, prejudices, would hail with delight the prospect of such unity, if only it were certain to embrace all that they regard true and excellent in doctrine and order, and to exclude all that is of an opposite character. In other words, they would hail with delight the prospect of other branches of the church coming into their fold, or making their peculiar excellencies the basis of the one united and universal church. I have heard men who belong to some of the smaller denominations, in trying to justify the continuance of their separate existence, speak of the evils, or dangers, to be apprehended from an overgrown Church; but I do not remember ever to have heard any one speak of the danger of his own church or denomination becoming overgrown. ‘Those who really believe that their own church in doctrine and order fully conforms, or approxi- mates the nearest, to the teachings of God’s word cannot but wish to see their views adopted and put into practice by the whole church. Now if there be any church which comprises all the excellencies contemplated in God’s Word, and excludes whatever that Word would have us exclude, this without doubt will be the perfect church of the future. All God’s 432 ESSAY. May 22nd. people must in time find it. I doubt, however, whether any would claim such perfection for their present ch irch organization. Hach of us perhaps may regard our own church as approximating the nearest to these con- ditions. We may therefore, for the time being, take to ourselves all the satisfaction such a supposition can afford. I see no great harm in this. Strong denominational preferences are not necessarily blame-worthy. When they spring as in a greater or less degree they usually do—from loyalty to what is supposed to be important truth, we must always respect them. Therefore I by no means advocate any external unity which would require men to sacrifice their honest convictions as to what is true, and what is best in either doctrine or polity. It is no disparagement of the Reformation of the sixteenth century that it produced a variety of Deno- minations. God in his providence for. wise reasons has permitted them. Perhaps they were a necessity of the time—the necessary result of the previous observation of the teachings of the Scriptures during the long night of accumulating error, through which the charch had passed, and of the reaction from the ecclesiatical tyranny under which she had groaned. Whatever evils have been connected with them, they have guarded against evils of still greater magnitude. Even in the present day the division of the Protestant Church into different Denominations is far from being simply and wholly evil, for freedom of thought, with any number of divisions, is incomparably better than uniformity without this freedom. Without it, our manhood would be dwarfed, and neither the individual Christian in this world, nor the church as a whole, could ever arrive at “‘the measure of the sta-~ ture of the fulness of Christ.” Besides this, each one of the great divi- sions of the Protestant church has probably some excellence of doctrine, or order, or spirit, or practice of its own, which is necessary to the perfection of the Body of Christ, and therefore will assist in making up the perfect church of the future ; and just as fast as the various Denominations learn from each other, and adopt each others’ excellencies, is the necessity for their separate existence passing away, and approximation made towards that perfect church of the future, and towards that manifest unity prayed for by our Lord. I know that arguments are sometimes used to prove that the perpet- uation of something like our denominational distinctions is a necessity. One of the most common of these is drawn from aesthetic considerations. ‘We cannot suppose, it is said, that the same church order ‘and services which satisfy the ignorant, the rude and the vulgar, should algo satisfy the educated, the cultured and the refined. But however plausible this argument may be in theory, facts do not bear it out. The same Gospel satisfies all these classes, and why then may not the same church satisfy them? Any Denomination that could not satisfy men of all these classes, after they have been born again by the power of the Holy Ghost,—that is not Catholic enough to allow all the variety of tastes that the Holy Scriptures allow ;—would so far prove itself deficient in some of the characteristics of the church contemplated in God’s word. God never designed the organization of a caste or class church. Tf there be any such church, it is not of His ordaining,e xcept in the sense in which He has or- dained ‘‘whatsoever comes to pass.” In the church organized by Christ and his Apostles ‘‘the rich and the poor mect together,” for “the Lord is the maker of them all.” And as a matter of fact all the great branches of the church do comprise all these classes. The variety of tastes in regard to religious forms and exercises we now find, is doubtless moro the result of cultivation in these particularities than the cause of them. May 22nd. Rasy. 433 Another argument is drawn from the variety of mental characteris- tics found among men. We are told that the natural constitution of dif- ferent men’s minds is so various, or they are so influenced by previous education, or associations, or. other circumstances, that uniformity in doc trinal views and views of church order, is utterly precluded. If absolute uniformity be meant, I freely admit the statement. Absolute uniformity is not required by God’s word, and not to be found in any of the Christ- ian denominations now existing, no matter how great their homogeneity. But to assert that such a uniformity, both in doctrine and polity, as Christ designed for, and has enjoined on His church, can never be attained. to by His people because of their mental diversities, is to disparage Him and His work. He knew all the yarieties actual and possible of man’s mental constitution, for He created man, and He also is the author of the Christian system. Can it for a moment be supposed that He has failed to adapt His Revelation to the capacities of our race in all its varieties P Besides this, as I remarked in reference to the varieties of taste, J may also remark. in reference to the varieties of mind. It is a matter of fact that no branch of Christ’s church finds any difficulty, from such consid- erations, in securing all the uniformity it requires, no matter how diverse the condition of the various races to which its agents carry the Gospel, even with its own imperfect—if it be imperfect church polity. So far as the masses of the different denominations are concerned, their differ- ences of views on these subjects are now chiefly the result of the teachings of their different churches, It seems to me incontestable that all the uniformity Christ demands (and no church has a right to demand more,) may be attained. Perhaps each denomination has already enough of the truth on these subjects to be the basis of such unity. At any rate the teachings of God’s Word in this matter can be found, and will be found by His people. Else that word is not a perfect Revelation. This attainment may require a long time yet. It has taken many centuries to search out and settle and ar- range the truths and principles now held by all branches of the evangeli- cal church, such for instance as relate to the manner of God’s existence, the person of Christ, His atoning sacrifice and priestly intercession, human depravity, justification by faith, sanctification by the Holy Spirit, and such like. But these doctrines are now settled beyond the possibility of being shaken by the assaults of any errorists, no matter in what branch of the church they may appear. So shall we continue to go forward learn- ing and unlearning “till we arrive at the unity of the faith, and of the true knowledge of the Son of God, unto a full grown man, unto the measure of the stature of the fulness of Christ.” (Hllicott’s translation. Eph. 4: 13.) Hach branch of Christ’s church has Christ’s Spirit, and Christ Himself has promised that this Spirit shall guide us into all truth. (John 16: 13.) I said that this attainment may require a long time yet, and yet it may not require a very long time. We live in an age of wonderful and ever increasing progress, as well in the church as in the world. Those of us furthest advanced in years have seen very much of this progress. We well remember when it seemed almost impossible for a man to preach a sermon in his own church without earnestly advocating some of his own denominational peculiarities and vigorously attacking the peculiarities of others, or more commonly caricatures of them. It was no unusual thing for the whole sermon to be of this character. All this is now pass- ed, or is fast passing away. In the devotional exercises of God’s people, so far as doctrinal views are concerned, there is scarcely any divergence. 434 ESSAY. May 22nd. The differences are external, relating rather to the proprieties of worship than to doctrinal views. All express the same sentiments in their songs of praise, and ask for the same blessings in their supplications. This, to a greater or less extent, has always been so in regard to worship. It is now rapidly becoming so in regard to preaching also. Let me illustrate this by the differences, rather agreements, between what is usually called Calvinism and Arminianism. Again and again have I heard men, who are called Arminians, after attending a Calvinistic church pronounce the preaching orthodox in their sense. J suppose you all know that I belong to a church termed Calvinistic. Again and again have I heard men called Arminians preach sermons, in their own churches, which seemed to me essentially Calvinistic. Once such things would have been rare exceptions, now I suppose they are the rule. I do not suppose we have changed our doctrines, but the fact is that all the great practical and essential doctrines of the Gospel are held both by Calvinists and Ar- minians and increasing prominence is given to these doctrines in all branches of the church. This prominence will increase still more, as the various churches address themselves more and more earnestly to their great work of saving men and reclaiming the world for Christ. May I relate an incident in my own experience? My father was a Calvinist, and one of his neighbors was an Arminian. Both were earnest and active Christian men, and therefore a warm-hearted friendship grew up between them which continued.and increased during a long earthly pilgrimage. Among my earliest recollections are the warm and almost constant discussions between these two men on the points of Christian doctrine wherein they differed. Those were the days when denomina- tional peculiarities formed so large a staple of the ordinary pulpit dis- courses. So confident was each in the truth of his own system, and so deeply impressed with its importance, that they could not even agree to differ and leave each other to his own views. But their manifest love to the common Lord and His cause effectually kept them from estrange- ment. As I grew up, and even after I was set apart to preach the glorious Gospel we all so love, this good neighbor again and again: endeavored to turn’ me from the errors in which, he supposed, 1 had been educated. Some years ago, when on a visit to my native land, I was invited to preach in the Methodist Episcopal Church of which this neighbor was then the most venerable member. When I came to select a sermon I could only settle on one which appeared ‘to me to be peculiarly Calvinistic. I endeavored to lay it aside, but somehow con- science would not allow me. ‘ Consequently it was with great diffidence that I entered the pulpit. Of course I discarded all technical terms about which there might be dispute, but dared not essentially modify any doc- trine which I believéd Christ had commanded me to preach. That vener- able man of God, then ripe for the heavenly world, who had so often tried to convince me of my errors in theology, sat before me. At the close of the services I trembled to descend from the pulpit and meet him, fearing lest I might have said something which, instead of being divine truth, was only, at least in this good: man’s estimation, man’s mistaken statement concerning it; and I would not willingly grieve the feelings of the least of Christ’s little ones, much less the feelings of this aged patriarch. But you may imagine my relief when he hastened to meet me, and taking my hand in both of his, he exclaimed, ‘“‘What precious doctrines!’? Such an incident, it seems to. me, is worth volumes of argument to prove the essential unity in doctrine held by the different branches of the Church of Christ. May 22nd. ESSAY, 435 Much of our difference consists in the different meanings we attach to certain technical theological terms, and consequently in our misunder- standing of each others’ views. This difference gradually disappears as we are brought into more practical fellowship by united labors in the cause of our common Lord. Other differences also will be lessened more and more, as we more and more discriminate between truths as more or less fundamental, thus modifying the prominence we give them, and be- tween truths as more or less clearly revealed, thus modifying the assur- ance with which we assert them. Yet, after all this, there doubtless is some rew/, and perhaps very important difference of views between us. ‘What shall we do in reference to these? We may not sacrifice any por- tion of what we regard as God’s revealed truth without disloyalty to its Author. We must hold it faithfully. But we must do this with the utmost Christian charity towards all who differ from us, earnestly search- ing God’s word, and supplicating God’s Spirit for more light. We have no difficulty in admitting the fallibility of each other, let us also admit practically our own fallibility and honestly seek after further enlighten- ment in the way God has directed. Without this we may not expect to make progress ; but with it, I cannot doubt that in due time God will lead us into the truth whether it be Calvinism, or Arminianism, or some- thing between the two, or something else including all the truths of both. God hasten the time ! A similar remark may be made in reference to another difference separating us. I speak of the different views held concerning the proper mode and subjects of baptism. On this difference of views I have now only time to remark that if either party is right, or if both parties are partly right, or whatever else may be the teaching of God’s word on the points in dispute, all will in due time be made clear to God’s eople. re with our differences in reference to church order and government. The church in due time must find what is right and best. We have not made as much progress towards unity in the externals of religion as in doctrine. This I suppose is because they are of less intrinsic importance. But this is an argument to prove that they may be overcome so far as necessary, when the heart of the church shall feel the need of more unity on these subjects. If more important differences may be removed, surely those of minor importance may. If there be any system of church govern- ment and order fully taught in God’s word, then this is the right system and must be the best, and the church in due time will find and adopt it. If there be no such complete system taught in God’s word, then she will find and adopt so much as is taught, attaining to uniformity where God’s word requires it and allowing liberty and diversity where that word allows them. As we have not yet attained to that perfect unity prayed for by our Lord, and enjoined in His word, let us, brethren, so far as we have already attained, walk by the same rule, and mind the same things, patiently waiting and earnestly hoping for, yea hastening unto the time when, in those things wherein we cannot yet see alike, God shall graciously give us more light. (Phil. 3: 15, 16.) Let us now apply these principles, as far as possible, to our present position in China. We should strive to organize our churches in this land with just as much unity—I do not say uniformity, but just as much unity—as is possible without the sacrifice of.important principles of doc- trine and order. The importance of unity to economy and efficiency I need not discuss. 436 ESsaY. May 22nd. There are now between twenty and thirty distinct church organiza- tions, of various Christian lands, represented by their agents engaged in China. This number will be increased as other churches shall engage in the work. It would be a reproach to our Christianity for the agents of each of these churches to organize a distinct church or denomination. Surely none of the churches sending us out as their agents desire this. The diversity in our views of doctrine and polity does not require it. The fact that we come from different countries, or different sections of the same country, should not be allowed in any degree to affect the con- stitution of the native churches. If, because of our yet imperfect attain- ments in unity of view, we must have more than one denomination, let there be as few as our conscientious views of the teachings of God’s word will permit. Toe example, there are some seven, or eight or more distinct churches, whose doctrine and polity may be called Presbyterian, that have missions in China. Shall each of these missions organize the churches they gather, as parts of the Presbyteries, or Synods, or General Assemblies to which they themselves are subject? If Presbyterian principles of church government require this of one, they require it of all, and we must begin now to lay the foundations for some eight distinct Presbyterian denomi- nations in China, soon to be increased perhaps to a dozen or a score! Could you frame a more conclusive argument against the Presbyterian system of church government than a fact like this Gf it were a fact) would prove P Some of the churches represented by these various missions, perhaps all of them, have peculiarities. But their greatest differences are of ac- knowledged minor importance, ulmost infinitesimal. Why then should not the churches gathered by these several missions be organized, if convenient, as one denomination, allowing all the diversity any of these missions may desire, so long as it does not conflict with the great princi- ples of Presbyterianism? I say “if convenient,” for, because of geogra- phical separation and differences of dialects, it may be, and at present, I believe, would be inconvenient for all these native churches of Presby- terian order in this vast empire to be united in one organic whole. But much more inconvenient will it be for any of these churches to be brought into organic connection with churches in foreign lands; and to organize any of these churches into closer relationship to churches of foreign na- tionalities and different languages on opposite sides of the globe, than to churches of the same order of their own nationality and language in their immediate neighborhood, would be worse than inconvenient, it would be—I will not characterize it. Similar remarks may be made in reference to churches gathered by missionaries of Episcopal, or Congregational, or other distinctive views. Let all the Chinese churches, which agree in all important particulars of doctrine and order, be organized as only one church or denomination, if contiguity of position and similarity of language render such organization convenient. In this there will be no sacrifice of Scriptural views; the Christian sympathy of the native churches with each other will be culti- vated, their welfare and efficiency promoted, the number of Protestant denominations in China reduced to a minimum, and approximation made towards that perfect manifest unity for which our Saviour prayed. There may be Missionaries of different churches and countrics, who agree in views of doctrine and church polity, and yet are hindered from uniting in the organizing of the native churches under their care in this land, because of their ecclesiastical relations to their respective home May 22nd. ESSAY. 437 churches. Then, it seems to me, these home churches—according to their own views of church government—should make arrangements with each other by which these native churches may be united. When, by the bless- ing of God, we shall have succeeded in reducing the number of Protestant denominations in China, and in every other country, to the lowest point our present honest interpretation of Scripture will permit, then we shall be ready to receive further blessing from on high and make further re- duction. We may not expect increase of light until we make full use of the light already given. In times past we have too often looked at each other to search out each others’ defects, and into God’s word for the purpose of defending our peculiarities, i.e. we have really been trying to keep ourselves separate from each other, in which we have succeeded alas, too well; or we have been trying to bring those who differ from us, over to our way of think- ing. In this we have utterly failed. But the time is coming, I fully believe, when our great effort shall be to get together, not on the Presby- terian, or Congregational, or Episcopal platform, but on the platform of God’s word whatever that may be. Every year we find this longing after union increasing. It is of the Spirit of God, and He will increase it more and more, and when it is strong enough He will fully gratify it. When we look at each other for the purpose of learning and adopting each others’ excellencies, which we have been doing iv a good degree ever since this Conference opened, and look into God’s word to find how we may be united, and beseech Him with our whole heart to teach us by His Spirit and bring us together, will He, can He say us nay ? I believe one cause of our great success at Amoy has been the degree of manifest unity to which God has gracivusly enabled us to attain. We have had no conflicting views of doctrines, have not even had disputes on the “term question,” and as regards the difference of views concern- ing church government, they have been kept so far out of sight that there seems now to be danger—if unity be dangerous—of losing them altogether. Of the three missions now at Amoy, that of the Reformed church of America was the first on the ground, then came that of the London Missionary Society, and then that of the {English Presbyterian Church. The London Mission took the lead in church organization by the appointment of native otfice bearers in the churches after the Congrega- tional order. I suppose the thought had never yet occurred to them— this was twenty years ago,—that there was any possibility of finding common ground, on which the native churches of the three missions might be organized as one denomination. Soon afterwards the Reformed Church Mission began to organize its churches. As our views on all im- portant church matters did not differ materially from those of the Eng- lish Presbyterian Church, we cordially invited Rev. C. Douglas, now one of the venerable Presidents of this Conference, to meet with us and our native Christians, for discussion of the subject. He as cordially accepted the invitation. This was the beginning of that organic union which soon culminated in the formation of the Ta-hoey (Classis or Presbytery) of Amoy. This body is now composed of sixteen or seventeen churches, not one half American Reformed and the other half English Presbyter- ian, but all equally and only Chinese. This term Ta-hoey is a contraction of a larger name which meant the “Great assembly of elders,” but the literal meaning of the contracted and present name is ‘Great (or Large) assembly.” The churches of the London Mission are represented in a Body called Ho-hoey, which means. 438° DISCUSSION. May 22nd. “Harmonious assembly.” There is nothing in either of these two names to keep these bodies apart. Iam sure we shall never object to any har- mony they can bring to us, and they will not object to any enlargement we may carry to them. The present appearances are that these bodies are gravitating towards each other. The same gravitating process may now be seen, I think, in all the Evangelical Churches of Christendom. They are gravitating nearer to Christ and therefore nearer to each other. According to the law of gravitation the nearer they get together the stronger will be felt the mutually attractive forces. We may hope there- fore that the progress towards each other will ever be accelerated until all the divisions which still rend the Body of Christ be thoroughly healed and the world shall believe that the Father sent Him. God grant that the influence of each one of us, and of this Conference as a whole, may be in the right direction, and to His name shall we give praise forever. PiscussIon. Rey. 8. L. Batpwiy, A. M. E. M., Foocsow, said :— I was eleven years old when a large missionary convention was held six miles from my native place. From having listened to the addresses of Drs. Scudder and Doty, I was already at heart a missionary; so I wished to go, and obtained my father’s permission. At that convention I had the pleasure of seeing the venerable reader of the paper ordained, in view of his going as a missionary to China. A large children’s meet- ing was addressed by Dr. Doty, and he asked if we were ready to promise that when we should grow up we would help as missionaries; and he wished us to write this question on a piece of paper when we returned home, and to think and pray about it. I did so, and after a few days wrote “Yes” on that piece of paper. From that moment I felt a strong inclination to missionary work, so that when, years after, a message came from the Bishop asking if I was ready to work for Christ in China, it did not take me five minutes to decide to answer in the affirmative. In listening to Dr. Talmage’s paper I was rejoiced to feel the spirit of Catholicity which pervaded it; and we all rejoice at the spirit of unity which characterizes this meeting. However much we may differ in doc- trine, the desire of all of us is the progress of the religion of Jesus Christ. I too could tell you of things similar to those which Dr. Talmage has mentioned. I, an Arminian, have preached in Calvinistic churches, and have been thanked by the members of those churches for the doctrines I have advanced. For while Christian love rules in our hearts, the differ- ences between us are all external, not internal. On one grand doctrine we are united; we preach to a lost world a full salvation in Jesus Christ: and the day will come when all our churches will be united. In the meantime let us put the cross of Christ above everything else, and live only for the salvation of souls. May 22nd. DISCUSSION. 439 Ray. Dr. Dovenas, E. P. M., Amor, said :— The question had been asked, what keeps the native churches in China apart? Nothing but their connewion with the churches at home. So long as this connexion is kept up the union spoken of cannot be realized. This connexion with the home churches is also most dangerous. I may refer, as an illustration, to the famous case which the Roman Catho- lic missionaries carried to Rome. Al] well know the disastrous results of that appeal, how it stirred the feelings of Kang-hi that a foreigu potentate should give judgement as to the duties of his subjects. In the same way, if any case should be appealed, for example to the Archbishop of Canterbury, or the General Assembly of the American Presbyterian Church, it would be very dangerous, for it would tend to raise the sus- picions of the Chinese Government. Therefore it is very important that the native churches should not be subject to any General Assembly, or Archbishop, or General Conference, &c., in Europe or America. Rev. C. W. Matenr, A. P. M., Tunacuow, said :— The chief obstacle to the union of the Native Church, is not the doctrinal or ecclesiastical differences of the Missionaries or of the converts, but the jealousy of the churches at home. They are more denominational than we are. Before any decided steps can be taken for union it will be necessary to educate the public sentiment of the churches at home. This work falls upon us; let us address ourselves to it wisely and promptly. That minor differences should be sunk, and cognate branches of the church as established in China encouraged and assisted to unite, is no doubt the general sentiment of Missionaries. There are, however, serious difficulties, both pecuniary and ecclesiastical, which are inseparable from the fact of our connection with different branches of the church at home. It will be necessary for the Missionaries to hold for a time a sort of double ecclesiastical relation. It is difficult to dissolve all direct connec- tion with the church at home, and it is to my mind in the highest de- gree undesirable for us to stand aloof from the native church. We ought by all means to identify ourselves with our native brethren, and make them feel that we are one of them in heart. This we can never do if we stand aloof from their church organization. Rey. L. H. Gutick, M.D., A. B. 8., Yorouama, said :— I come from the Sandwich Islands, where I have seen this idea worked out more thoroughly than in any other part of the Christian world, so thoroughly indeed that I can hardly tell whether I am a Presby- terian or a Congregationalist. The churches there are completely organized in corporate capacity, and every one is well pleased with it. Those who have a little of the old leaven in them, say occasionally that the united organization is Presbyterian or Congreyational, according as the speaker, is Presbyterian or Congregational. I do not think we should be in too great a hurry about effecting a union of the Church in China. In courtship, it is not a good plan to propose the important question too soon. We should court each other, and when the proper time comes, the question will ask itself and answer itself too. Though we all here wear different clothing that does not affect our Christian zeal and brotherly love. Let us seek to come closer together, and when we are near enough to- gether, the churches at home will be willing for that union which is so desirable, and for which our Saviour so earnestly prayed. 44.0 DISCUSSION. May 22nd. Rev. E. J. Duxes, L. M. 8., Amoy, said :— Dr. Talmage’s paper stated that there is very little to hinder the London Mission in Amoy from being ecclesiastically united with the Presbyterians in the same place. I have for some time been convinced of the same fact; and it may interest the Conference to know that the ques- tion has been under quiet discussion for a year past, and that it is our intention very shortly to see if such a union cannot be effected. The benefit to all the churches would be great, but especially to the. London Mission in joining with the larger church. For myself, I feel that we shall be greatly indebted to the Presbyterians for allowing us to unite with them, since we shall gain so much more than they by the union. The advantages that would at once result to our mission are that (1) our students would be trained in company with those of the other churches, and under the instruction of the oldest and ablest missionaries in Amoy ; (2) that we should unite two small congregations, and erect a church building for the two, on the island on which the missionaries live ; and (3) that all our deliberations on the general affairs of the churches would be conducted in concert. There is no doubt that this union, if it is effected, will give great impetus to the work of all the churches of Christ in the Amoy region. Rey. B. Hutu, A. 8. P. M., Hanacuow, said :— I fully endorse the sentiments of the paper read before us to-day. If we desire a united native church we must not only cultivate the spirit of union amongst ourselves, and native converts, but we must also educate the home churches up to this idea. I would state the position of the “Southern Presbyterian” church with reference to the organization of native churches in mission fields and how brought about. Our Hang- chow Presbytery petitioned the General Assembly to dissolve it, and re- mand the Missionaries in their ecclesiastical connection back to their res- pective home Presbyteries. The Secretary was thus led to investigate anew the relation of missionaries to the native churches, and went before the Gen. Assembly and advocated the separate organization of natives in mis- sion fields. (1st) Because Missionaries are evangelists sent out by, and res- ponsible to, the Churches sending them out. (2nd) Because connection of native churches with foreign ecclesiastical bodies is abnormal, bring- ing, by appeal or otherwisc, before such bodies questions with which they are not prepared to deal (e.g. The term question); making the church seem to the heathen a foreign church; and because it tends to foster for- eign ecclesiastical divisions in the mission field, there by producing several churches of like faith and order, instead of one homogeneous native church. These, among other reasons, caused the Gen. Assembly to fully endorse the view of their Secretary of Foreign Missions declaring that they wished not to establish a ‘‘ Southern Presbyterian” church in China. Rev. W. Murrunap, L. M. 8., Suanewar, said :— T have felt strongly for many years on this subject and think we are behind the age in that our churches are not more closely united. I feel considerable sympathy with every one of the three leading types of church Government—the Congregational, the Presbyterian and the Episcopalian, and can see no reason why they should not all be fully developed by those May. 22nd. DISCUSSION. 441 who believed in them. Since however they cannot well be all compre- hended in one scheme I think a territorial division of the field would meet the case. The outward unity of the church might be advocated from three points of view. Jirstly it is Scriptural. The unity contemplated in John xvii. is evidently a corporate unity and not merely spiritual unity. Secondly, looking at the question philosophically it stands to reason that an outwardly united church can offer a bolder front to heathenism than a divided church can do. Thirdly, the native Christians themselves desire and appreciate union and cannot understand why they should be divided as they are at present into separate congregations for worship. In Shanghai an united Sunday service is held once a month and the Christians thoroughly enjoy of it. A further advantage from union would be seen in the greater facility which it would afford to the native church for carrying out plans of self support. In one city several small churches might be unable each to support a pastor, but were they united they might easily support one who could do all that was required of him, and they would be glad to do so. Rev. F. F. Govan, C. M. S., Nryero, said :— While sympathizing deeply with any movement which would bring about the unity of the Christian Church in this country, I feel that there are real difficulties to be met—difficulties in our Church organ- ization and government—and in our own connection with our Churches at home.—I have been reminded of a conversation I once had with the late Mr. Henry Venn, in which he (Mr. Venn) gave one solution of the question by saying “‘The Chinese Christians will ultimately choose for themselves in these matters.” What we most need now is, ‘The unity of the Spirit in the bond of peace.” Rev. Samvet Dopp, A. P. M., HanacHow, said :— There is a difference between the state of things at Amoy and at Ningpo. At Amoy all the missionaries at the first were united on the question of baptism; and two thirds of them were united on the question of church order, being Presbyterians—under such circumstances it would not be difficult to form a united church of all the native converts. At Ningpo however there were at first American Baptist, Church of England missionaries and American Presbyterians; and the members of each mission naturally gathered their converts into churches agreeing as nearly as possible in doctrine and order with the churches that had sent them out; nor could it have been expected to be otherwise. I agree however with Mr. Crawford; there should not be more, and there could not well be less than four divisions of the Protestant church in China.—Episcopal, Presbyterian, Baptist and Congregational. In the beginning of the work it was absolutely necessary to be con- nected with the home churches. And though it is not an unmixed evil to retain for a considerable time that early connection, yet I hope that the time is drawing near when it may be broken without detriment either to the chur.h at home or here. I look at the church subject with greater hopefulness since hearing the remarks of Mr. Crawford to the effect that steps had been taken to unite all the Baptist churches in China; and trust that the Presbyterians, Episcopalians and others will follow their example. 442 DISCUSSION. May 22nd. Rev. Dr. Netsoy, A. P. C. M., SHanauatr, said :—- In this great matter of Church union, there are two entirely distinct elements, unity, and, wniformity,—unity of spirit, and uniformity of order. Both are Scriptural, and therefore both desirable; but, unity first, and uniformity second. 4 Whether any of us will live to see unity and uniformity existing together in the church on earth, is very doubtful, if we may judge from the past. I dare say, that whatever model of uniformity we may severally hold to be right, we can each take a non-conforming brother or sister by the hand and rejoice to believe that he or she is a member of Christ, a child of God, and heir of the kingdom of heaven, and one whom,—if it please God to save me,—I shall hope to meet in heaven. And thus, we may have unity of spirit here and now, though we have not yet seen the way to uniformity. My brother, and colleague in the chair, here by me, is a Scotch Presbyterian, with that strong tenacity of opinion which marks his coun- try and his church,—but no one shall cheat me out of the respect and brotherly love I feel towards him and shall feel to the end. Uniformity between us, I suppose, is not to be attained in this world. I never expect Dr. Douglas to give up his Presbyterianism any more than I expect to give up my Episcopalianism. But this need not break our unity nor separate us as Christian brethren, serving the same Master and “striving together for the faith of the Gospel,’ among these heathen people. I judge that to keep the unity of the Spirit in the bond of peace isa higher attainment than uniformity without this unity. Such uniformity may be found in the Roman Catholic Church, where, according to the testimony of many illustrious witnesses it means only a hard bondage. But I am persuaded that the nearer Christians are drawn together in this unity, and towards the centre of unity, Christ Himself, the nearer they will come to a true and hearty uniformity. To see the Christian Church all one,—one in spirit and one also in form is surely ‘‘a consummation devoutly to be wished,”—but I do not flatter myself with the hope of seeing it here. Meanwhile, we may thank God that we are permitted to have in this Conference a practical manifestation of the unity of the Spirit,—that we can here come together and earnestly advocate our several views, differ- ing often very widely, and yet love as brethren. _ One other point. Separation of the Chinese Christians, ecclesiasti- cally, from the home churches, to my mind, means taking away the Mis- sionary. And that rheans a flood of heresies and false doctrines in the native church. The day has not come yet when Chinese churches can stand alone. Much is said against keeping the infant church in lead- ing strings; but, to withdraw them prematurely is to peril the young church’s life. ‘For the present,—without the fereign Missionary sound in the faith and mature in doctrine to hold up the standard before the native con- verts,—the insidious power and constant pressure of heathenism, tainting, as it does social custom aud public opinion and family influence and private interests, would be too ‘strong for the young church, and, in all probability, would soon crush out or sadly corrupt the faith which has been delivered to it. 0 May 22nd. uSSaY. 4g AFTERNOON SESSION. ESSAY. The Inadequacy of the present means for the evange- lization of China, and the necessity for greater effort and more systematic cooperation on the part of the different Societies, so as to occupy the whole field. BY Rey. Carstairs Dougias, LL.D., EH. P. M., Amory. It is difficult to get strictly accurate statistics: but for our purpose it is quite enough to say roughly that we are about 200 men for nearly 400 millions, or about one missionary to two millions. Suppose even that we should find that each missionary has only a million and a half, it would make no appreciable difference in our argument. In view of such appalling . figures what words of mine can be of any use. Any man with these facts be- fore him and a Christian heart within him, can draw the needful conclusion. It is very little to say that no mission field in the world can be com- pared to China. For in view of its population and the other reasons pre- sented in Dr. Williamson’s opening paper, I think we may boldly assert that, after subtracting the Mohammedan and the nominally Christian nations, the claims of China are about equal to those of all the rest of the heathen world put together. Let this Conference therefore call on all the Churches of Christen- dom to rise in their might, yea rather in the might of God, to take posses- sion in the name of the Lord. There was a period when, at the call of the self-styled Vicar of Christ, the Christian nations of Europe combined to recover the Holy Land from the hand of the Moslem. Far different is our mode of war- fare—not with garments rolled in blood, not with fuel of fire, but by the Word and the Spirit; not by the slaughter of enemies, but by the offering up of our own lives in our Master’s service, whether it be through long and weary toil, or by the sudden stroke of death, by shipwreck or by disease or at the hands of cruel men. Let us take warning from the Crusaders. Those vast multitudes of brave warriors, fired with faith and zeal which (though sadly mixed with superstition) were a source of tremendous power, were far more than enough, if rightly directed, not only to rescue Palestine, but to drive back for ever the tide of Moslem conquest. But the myriads who left Europe uuder the Red Cross banner were, for the most part, ill-disciplined, ill-arranged hordes, without cooperation, without harmony, full of mutual jealousy and strife. Therefore their successes, though brilliant, were small and short lived. Let us take warning. The way of safety, the path of victory, as toits root principle is found in the love of Christ, and the consequent love of each other. The practical application is Systematic CooprRation by mutual assistance and division of labour. In the special circumstances of Chinese missions this cooperation may be considered under three heads. (1) In works of a general character, common to the whole of China or to very large regions. (2) In working the several fields already occupied. (3) In oceupying the vast regions yet unoccupied. 444, ESSAY, May 22nd. I Works of a general character, common to the whole af China, or to ex- tensive regions contuining several great missionary centres. This sort of cooperation finds special scope in literary labours. Such cooperation assists in occupying the whole field, not only by the invalu- able instruments which it puts into our hands in the form of good books, but also by setting free, for the direct work of evangelizing the unoc- cupied fields, many missionaries who would otherwise be engaged in the worse than useless labour of writing, printing and revising different versions of the Scriptures, different commentaries on the same books and multitudes of inferior tracts and hymns, instead of a few good ones. IL, Cooperation in working the several fields already occupied, The best way would be, that the several Societies and Churches should act on the principles laid down by Dr. Talmage in his paper read this forenoon, and thus fuse themselves into one. But till that take place, cooperation may be practiced according to the following principles. (1)—Mutuully recognize the discipline of each others’ Church and JLis- sion. Jet us carefully refrain from all attempts. to proselytize among each others’ members and enquirers. We should be very suspicious of any person coming to us professing to haye conscientious objections to the principles of his first Christian instructors. For though it is not difficult for a Chinaman to discern the evidence of the truth and excel- lence of the Christian faith as opposed to heathenism, yet there are few of the converts who are able to formulate a well grounded judgement on the points which distinguish the several denominations of Evangelical Protes- tants; and it is in the highest degree probable that any such profession is either a cloke for improper motives on the part of the man himself, or the result of underhand dealing on the part of some one who hopes to reap some advantage by the change. Especially we should beware of receiving into employment any agent, who is or has been connected with another mission, unless on an amicable understanding with that mission. (2)—Zuake united action in all matters in which division of labour is practicable. Such division of labour is peculiarly valuable in the prepara- tion of books in the Vernacular of each place; in the teaching of schools, and the training of students for the ministry and for school teachers. Such institutions will in due time develope into colleges. The work will be done far better by cooperation than by the separate missions; and at the same time some of the missionaries will be set free for evangelizing the regions yet in darkness.. 7 (3)—Make a division of the field lying arownd each great mission centre. By the great mission centres I mean the treaty ports and those other cities where a considerable number of missionaries reside, such as Pekin, Kalgan, Hangchow and Soochow. It is only by such a division of the field that the whole surrounding country can be properly evangelized. The native churches also still require constant supervision and instruction; and the native assistants need much oversight: they are apt to make mistakes, and, even when they wish to take the right course, the converts are often less willing to obey them than the foreign missionary. For this and other reasons the missionaries ought to visit the out-stations quite frequently. This can easily be done if the field has been divided. each mission occupying a May 22nd. ESSAY, 45 definite region of country: for thus several stations can be visited in succession In one mission Journey, and the intervening and surrounding country can be systematically evangelized, with the very least possible expenditure of time, expense and labour. It is needless to waste words on this point; the advantages of the plan are self-evident. As an illus- tration | may refer to Puh-chau, where the plan has been, for the most part, followed, and to Amoy, where it is strictly observed; in both cases with very beneficial results. II. In occupying the vast regions still unoccupied. I mean especially, cases where half aprovince, or a whole province is yet untouched or barely touched. Here again comes in the great prin- ciple of the division of labour. No one Society can undertake the task of planting missions in all these unoccupied and half-occupied Provinces. It ought to be the common work of all. I would therefore strongly advise all Societies and Churches now working in China, when they wish to add to the number of the great missionary centres which they occupy, and also any Societies or Churches not yet engaged in Chinese missions, when they begin that work, to look solely to these vast unoccupied regions. They ought not to settle down in the parts already comparatively well occupied, e.g. Fuh-kien, Cheh-kiang, Central and Eastern Awang-twng, and Southern Kiang-su. These may be classed together as our First class. It is remarkable that, in God’s Pro- vidence, these regions where so much difficulty arises from the great variety of the numerous Vernaculars or Dialects, were the first places thrown open to mission work. The missions already labouring there must certainly keep.up and increase their staff, so as to cultivate each field more thoroughly. But no new mission should be planted in any of these regions. The Province of Chih-li might, perhaps, have been also included in this same first class, but for the important. circumstance that the spoken language, the so-called “mandarin dialect” is the Vernacular of the three North-west Provinces which are naturally reached from Chih-li. The Province of Shan-tung occupies a medium position in this clas- sification. Though not nearly so well occupied as the Provinces mention- ed above, it is much more evangelized than those which follow; so that it might have seemed right to’ postpone its’ claims to those of the second class. But on the other hand it must be remembered that the climate of Shan-tung is the very best in all China for the constitutions of Huropeans and Americans, partly because of its northern latitude, partly from the peninsular position and mountainous character of about half its surface. It has also the same advantage as Chih-li in regard to the wide range of its spoken language. Our second class may, comprehend those’ Provinces where a good commencement has been made, but yet confined to a comparatively small district; namcly—Manchuria, containing the port of New-chwang; Hu- peh with Han-kow and the recently opened [-chang ; Kiang-si, for which the centre of evangelization is Kew-kiang; and Ngan-hwei, which till last mouth had no treaty port, but in which it has been possible to do a con- siderable amount of mission, work, as the old treaty-ports Chin-kiang and Kew-kiang ave near its Hastern and Western borders, and are connected by the Yang-tse-kiang flowing right across the Province, constantly plowed by foreign vessels, and affording easy access to wide regions and most important cities. It now contains the treaty port of Warhu,. 446 ESSAY. May 22nd. These Provinces, along with Western Kwang-tuig, accessible from Kiung-chow and Pak-hoi, and Northern Kiang-su, which may be reached from Chin-kiang, and also in some measure Shan-tung and Chih-li, afford as it seems to me, by far the most suitable fields for immediate occupation by Societies and Churches not yet engaged in Chinese Missions, and by those already in the field which desire to increase the number of their great central stations. What an enormous field for labour these provinces afford, even if they were the whole! How over-whelming the responsibility! How unspeakably needful, that without strife or envying, we should strength- en. each others hands by brotherly love and hearty cooperation, so that each agent, and each effort of every agent, may be utilized to the utmost. But if these two classes were fully evangelized, the work would be only half done, for an equal extent of country remains, what we may call the third class, namely nine whole provinces (not to speak of Mongolia é&c.,) where darkness reigns unbroken, except by an occasional itineration, or in two or three instances, by stations recently commenced on a small scale; or by the scattered fragments of Gospel truth which may be glean- ed among the superstitious rites and human traditions of the Church of Rome. In order to lay our plans for the evangelization of these vast Pro- vinces, we must consider how each may be most easily reached from one of the cities set apart by treaty for foreign residence and trade; for ex- perience has already proved, that it is best to use one of these cities ‘as the base of operations. Now Hu-nan, Sze-chuen, and Kwei-chow must be reached from Hvn- kow and I-chang; while for the two latter provinces the residence of for- eign officials at Ch’uny-k’ ing will doubtless prove advantageous. Kun-suh, Shen-si, and Shin-si must look chiefly to T’cen-tsin and Pe- king: bat the Southern parts of Shen-si are most easily reached from Han-kxw. Perhaps also Southern Kan-suh may best be reached from the ports on the upper Yany-tse; while some parts of Shuwn-si are accessible from Che-foo through Tsi-nan-foo. Honan will doubtless receive the Gospel from many quarters, from Tien-tsin on the North, Chefoo on the Hast, and the Yang-tse ports on the South. Kwang-si will naturally be evangelized from Canton and Pak-hoi. Yunnan will, of course, be reached mainly through the city to be set apart for foreign residence and trade on the Bur uese frontier, with the help of foreign officials at Ta-li.foo. But possibly, part of its Eastern border may obtain the gospel from the ports of Kwany-tung and the upper Yung-tse, or even through Tong-king. The gate of Mongolia is Kalgan. On the frontiers of Tibet, the Moravians have long been patiently labouring among the Himalayan snows. For K rea something may be done through New-chwang; but it is earnestly to be desired that the way may be opened for direct access to that kingdom. A Couference of Missionaries to the Chinese must also note with deep sorrow, that no Protestant missions exist in Tuny-king and An-nam, or what is commonly called Cochin-china. For the spoken langunge is really one of the so-called “diale:ts” or Vernacular forms of Chinese, and it is the Chinese character which is used in books. That country’ also contains a vast number of Chinese immigrants. May 22nd. ESSAY. 447 In the British,* American and Dutch possessions, the churches of each nation should diligently labour among the innumerable Chinese colonists. The same should also be done for those ever increasing mul- titudes in the Philippine Islands and the Malay states. It is very re- markable that almost the whole success of the missionaries in S/am has been among the Chinese immigrants. With such an overwhelming work before us, let us strain every never for labour, and let us suppress every selfish feeling which could prevent our labour being used to the very best advantage. Let no one covet the easy but injurious work of building on the foundations laid by others, especially where the field is comparatively limited. Nor, on the other hand, let those who are stationed in small numbers at poiuts which give access to regions wider and more populous than great European king- doms, feel any jealousy at the arrival of others to share their present toils and future triumph. Let us, by a careful division of the land, see that no part be neglected. Let us be “wise as serpents and harmless as doves.” And, so soon as the way is opened up and labourers supplied, let post after post be occu- pied, by visits or by residence, gradually pushing further from the base of operations till the utmost limits shall have been reached. It might even be well in some cases, that missions which have had little success should withdraw from fields already occupied, handing over their work to others stationed at the same place, in order to have strength for breaking ground in the vast upbroken solitudes of the wilderness. Such division of the field has been found very suitable in India; e.g. the Church Mission in Tinnevelly, the London Mission in Travancore, and the Baptists in Burmah. So also with the missions of the American Board in the Turkish Empire, the London Mission in Madagascar, and the several missions in different parts of Polynesia. Why should we not do the same in China? Have we not all one Lord, one law, and one Gospel, one way of salvation and one hope of eternal life ? There are indeed some with whom we cannot cooperate. If any should come to us who, professing adherence to the Protestant Church, yet preach the doctrines and ape the rites of Rome,—or those who cloke a virtual Socinianism under the phrases of orthodox belief,—or those who in the guise of ultra-evangelism propagate the principles and practice the anarchy of Antinomianism—with such we can have no cooperation. It is another Gospel which they preach, the Gospel of Ritualistic Super- stition, or of Rationalistic Anti-supernaturalism, or of Antinomian An- archy, from such we must come out and be separate. But apart from such errors as these, what are the points which dis- criminate us from each other as compared with the awful depths of moral and spiritual darkness in which the heathen lie? Shall we not all com- bine to spread far and wide the light of the knowledge of God in the face of Jesus Christ ? And Heathenism is not our only opponent. Not to speak of Moham- medanism, there is working side by side with us, in public and in secret, the apostate Church of Rome. With her agents we cannot cooperate. Yet let us learn from her organization. Rome, with all her boasted ani- formity, does not possess real unity. There are wide differences of opinion and feeling, bitter jealousies and deep mutual antipathies within her pale. Yet in her mission work she carefully avoids all occasion of scandal * Singapore, Penang, Province Welleslay, Malacca, Australia, &c. 448 ESSAY. May 22nd. and mutual hindrance. The usual rule is that different nationalities, and different orders are sent to different fields. Shall the ties of Christian love be less powerful than the chairs of pontilical despotism P Shall not the might of joyful allegiance to our heavenly Master constrain us to more hearty cooperation than what is produced by allegiance to the see of Rome ? Yet after all we need not only far more thorough cooperation, but also immensely greater effort on the part of all Societies and Churches. Suppose that, through want of cooperation, half our labour be wasted, and that a perfectly harmonious organization would double our available strength, which I suppose is much beyond the mark, yet after all what are these among so many P By od $3 ‘ Oh my fellow-labourers, let us day by day lift up one earnest cry to the Lord of the harvest that He would send forth laborers into His harvest. And let us constantly press upon all the Churches to bestir themselves, to consider what has been done as almost nothing in comparison with what they ought to do, with whut they, will do, for the evangelization of China. Let us ask earnestly and unceasingly for the very best men who can be found. Let us be content with nothing less. What we need, what China absolutely needs, is not mere evangelists (though even for that work, no mean gifts and graces are required), but men who, having been blessed as evangelists, having gathered Christian congregations, shall be able to watch over them wisely, and to train them thoroughly, as the foundation of the future Christianity of China. Some, alas, seem to be losing hope of getting duly qualified labourers, and are asking for under-educated men to supply the urgent need. Let us beware of this fatal error. Let us not encourage the Churches of Hurope and America to serve the Lord with that which costs them nothing. Let us urge them to make sacrifices, to send their best students, their most gifted scholars, to this vast empire, this mightiest stronghold of Satan. Let us not lose heart or give up hope, but impor- tunately ask the sort of men we need; let us ply the Churches with arguments, pointing to the innumerable millions perishing in pagan dark- ness in China, and to the floods of heathenism pouring in on the Pacific States of America and the Colonies of Britain; and all the while let us never cease to ask them, in faith from the Lord Himself, and according to our faith they shall be given to us. I know not whether there be any other mission fields for which in- ferior agents will suit. If so, let them go there: but let them not come here, to this Imperial nation, with its ancient civilization and its vast lit- erature, to this people, the shrewdest, most active, most intelligent, best educated, most powerful of all heathen. nations, just. now beginning to awaken from the slumber of many centuries. Alas! if the home Churches will selfishly keep the best for them- selyes, and send to ‘ali nations” those who would not be accepted at home, is not this “to despise the offering of the Lord?” Shall they not find that “ there is that withholdeth more than is meet, and it tendeth to poverty.” ri. ra But if, with self-denying love, they willingly give, not only their silyer and their gold, but what is incomparably more important, their best and noblest sons for this service; then shall they find it true in a spirit- ual sense (as well as in a temporal) that ‘there is that scattereth and yet increaseth.” Yor the Lord will accept the offering, and opening the win- dows of heaven will pour out the blessing, blessings at home and _bless- ings on China, blessings on Jew and Gentile through all the World. May 22nd. DISCUSSLON. dfs PISCUSSION. Rev. J. S. Ronyrrs, A. P. M., Suananat, said :-— It is a mistake to attempt in God’s kingdom to accomplish with one sct of means what can only be accomplished by another set of means. This is frequently the case with regard to prayer and work. Some men pray when they ought to be at work, while others work when they ought to pray. ‘‘ Wherefore criest thou unto me,” said God to Moses on one occasion, “ Speak unto the children of Israel that they go forward.” Sound common sense is indispensable in a Missionary to the Chinese, and ability also is required, to grapple with the difficulties of the language. No one can even understand and write this language without brains. Faith, love and common sense are, doubtless, the first qualifica- tions of a missionary, but brains are also required, and that of the highest order, and nothing else can take their place, or that of hard work. Thus, and thus only, can be broken down that barrier of language that was set up at Babel, and the Missionary brought en rupport with the spiritual forces of the Chinese, just as in the case of his own countrymen. Then will be realised the immense pressure, the moral incubus which is laid upon his shoulders, and which he is to move by the Spirit of the Lord. Then will be inaugurated that conflict which is essential to the aggres- sive nature of Christianity ; sanctified wills contending against wills that are in bondage to sin and Satan. Rev. J. Hupson Taynor, C. 1. M., Cuinxrana, said :— I hove listened with great pleasure to the remarks of Dr. William- son, and it may appear almost superfluous for me to make any comment on the opinion that only labourers of the hfghest mental culture and training are required as suitable for work in this vast field. Not only do my published writings show that I dissent from this opinion: the ex- istence and constitution of the China Inland Mission are an expression of that dissent. But my very appreciation of Dr. Douglas, who has so a bly presided over these meetings, and of the great importance of the pa per which he has just read makes me the more concerned that it should not go forth without qualification on this point. I am quite sure that the only desire felt by Dr. Douglas—a desire I trust shared by each one of us—is, that the great work of China’s evangelization should be carried on in the best and most successful way. But I feel well assured that this would not be the case if the laborers were confined to any one class. I would speak with all deference; but I came out here, as you all know, more than twenty-three years ago, and have had some experience in this work. The great problem of the evangelization of this whole empire has engaged my most anxious attention for many years; and more and more strongly do I feel that if ever there was a field that needed all classes of suitable and available laborers, China is that field. I do not undervalue labourers of high mental culture and of classical attainments. We have needed them in the past, we still need them, and shall always need them. I feel thankful that God has given so many: may He increase their number ten fold,—nay a hundred fold,—would that it could be a thousand fold! But let us not confine ourselves to this class; let us thankfully a:cept every real helper in our stupendous undertaking, however humble his attainments may be. 450 DISCUSSION. May 22nd. We do well to remember that once there was a need to be’ met even greater than that of China, vast as this is, and that 1800 years ago, one who well knew both the need and the best way to meet it, chose as His apostles, men whose social position and mental culture were very varied. There was once a fisherman, Sir, a warm hearted and impetuous man, who sometimes made serious mistakes, and who knew very little of the culture of the Academy and the Hall, but who, when filled with the Holy Ghost at Pentecost, preached such a sermon and with such marvellous effects as would delight our hearts, could we but see the like in our day. And it must not be forgotten that there are departments of our work for which physical qualifications are as important as mental: im which power to endure hardship is indispensable. Let us be careful to accept men only who are called of God, and well fitted for some department of the work. Let us seek men of sound common sense and of firm resolve, and of whole hearted, self forgetful consecration; men filled with the Spirit of God aud endued with power from on high, and we shall not be disappointed in them. There was one expression used in that paper, Sir, which I hope will not be misunderstood. Let us be careful of the expression “inferior agents.” It was well dwelt upon the other day that native agents need to be men called of God to the work. This is no less true of mis- sionaries. To such, however, as God deigns to call, and use in His work; to those who are so holy, humble and self emptied that God can safely use them without injury to their own souls, to such, I submit, the term ‘‘inferior” should never be applied, however limited their educa- tional attainments and training may be. Peter was not an inferior apostle to Paul. The work to which Paul was called needed all his attainments and training: Peter’s training, though of a very different order, as well fitted him for his work. I think, Sir, that the attention of those who have to select men for the field should be carefully turned to capacity rather than to present attaiment. Capable earnest men, absorbed in their work and forgetful of self{—men of purpose and of power—men filied with the Holy Ghost—will not make inferior agents, if put to the work for which they are specially qualified. It is possible to lose time, rather than to gain efficiency, by attempting too much in the way of educating such men. If I am not too far trespas- sing on your time, 1 will conclude by giving one instance of this. Some twelve years ago, two young men in Scotland entered into correspondence with me on the subject of missions. Both desired to go to China and labour for Christ. They were earnest, godly young men—had had a sound English business education and were creditably filling their positions. One of them eventually came up to London, and after a few months of training was sent out to China; the other commenced a more extensive course of preparation and spent eight years in study. At the end of eight years, the first—a man well known to many here, Mr. Stevenson, formerly of Shao-hing, and now of Bhamo,—had opened up a number of mission stations in the interior, had founded four churches containing about 80 members, had trained a number of native helpers, and had had the joy of assisting in the ordination of a native pastor, brought to Christ and. prepared for the ministry by himself. Not only had he acquired accuracy and fluency in the vernacular; he was well read in the Chinese classics, and in every respect was thoroughly up to his work. He then took his family home for a change. The other young man was but finishing his training, a training which however valuable, had, I believe, so impaired his health as to render him unfit for foreign service. After a few months May 22nd. DISCUSSION. 451 rest, Mr. Stevenson on the other hand, took the lead in an expedition to Burmah, studied Burmese for 12 or 14 hours a day, an amount of study of which few ordinary, not to say inferior men, would be capable. Then obtaining the favour of the King of Burmah he commenced mis- sionary work in Bhamo. He next attacked a new, and unwritten language the Kahchen, the language of the border tribes between Burmah and China. He acquired that language, compiled an extensive and compre- hensive vocabulary, and now preaches the Gospel to these hill tribes. Aided by Mr. Soltan he has established friendly relations with every village between Burmah and China; and, but for the absence of passports, would ere this have entered China from the west. In the meantime the good work is going on; two Yunnanese are professing faith in Christ Jesus, and join our friends in their prayer meetings in Bhamo. J may well leave these facts to speak for themselves. Ruy. G. Jouy, L. M.8., Haxxow, said :— It was not my intention to speak on this subject; but Dr. Douglas’ remarks on men render it necessary that I should say a word or two. Years ago, I used to think very nearly as Dr. Douglas does now; my views, however, have undergonea material change. I am entirely at one with him in the opinion that China needs the very best men our Colleges and Universities can produce—men of educatinu and the very highest educ- ation. My leu) missionary is a man endowed by nature with the high- est gifts, adorned by learning with the richest culture, filled with the Holy Ghost and faith, and wholly devoted to the salvation of men. Of such men we cannot have too many. There is not only abundant room in China for men of culture, they are absolutely needed. There is a work to be done here which none but such men can do. But there are not many of such men prepared to cast aside home comforts and prospects, and devote themselves to the Missionary work. The demand for meu is great, but the supply of such men is small. There is room, however, in this immense field for men of a different type. Look, for example, at the evangelistic work. We want men at the present time, to travel over the length and breadth of this land, whose work will consist in making known the simplest truths of the Gospel in its numberless cities, towns, and villages. The best agents for this work, it appears to me, are men possessed of a strong physique, mental vigour, good, sound common sense, a fair English education, a thorough knowledge of the Bible, and, above all, entire consecration to God. Such men would do this sort of work quite as efficiently as the men of high culture, perhaps more so. It has been my privilege to come into close contact with not a few of the Mis- sionaries of the Inland Mission. Though by no means an unqualified ap- prover of all the modes of operation adopted by my friend Mr. Taylor, I cannot but feel that he has been wonderfully guided of God in the choice of his men. Some of them are well-educated, having received College or University training; and by far the majority of those among them who have received only a fair English education, are men of real charac- ter and great worth. Some of them speak the language with as much correctness, fluency, and fulness as any Missionaries in China. And, then, they seem to me to be wonderfully devoted to their work. I have been struck with their simplicity of aim, and preparedness to endure hardships ‘in order to accomplish their mission. (Godly, consecrated men most of them are, and I, for one, wish them the heartiest God speed. I should 452 DISCUSSION. May 22nd. rejoice to see hundreds and thousands of such men come out to China to do a work for which they appear to me to have a peculiar fitness; and few things would rejoice my heart more at this moment than to hear that there were half a dozen or a dozen of such men on their way to join the London Mission at Hankow. There is a vast region round about Han- kow waiting to be evangelized; and I am longing to see a number of men of this stamp sent out to do the work. I don’t say this because I deem such men unfit for the pastoral work. On the contrary, many of those with whom I have come in contact appear to be as fit for this branch of this work, as the majority of their more highly educated brethren. Then something has been said about inferior men. But what do we mean by an inferior man. A man ig not necessarily an inferior man because he has not had a college training; whilst a man may be a very inferior ais- sionary in spite of the highest educational advantages. The man who spends his life in making known Christ and Him crucified to this people, and shows in actual work that he possesses the mental, moral and spirit- ual qualifications necessary for the task is not an inferior man, though he may never have sat at the feet of a Gamaliel, or imbibed the milk of learning from an university. Let us pray the Lord of the harvest that He may thrust many of such labourers into the great field; and when here, let us encourage them and honour them, and never speak of them as offerings presented to the Lord of that which costs the churches nothing. Rey. Dr. Wintiamson, 8. U. P. M., Cuzroo, said :-— I do not wish the remark of Dr. Douglas about under-educated men being sent out as missionaries, to pass unchallenged. In China as well as at home, the Gospel has to be preached to men of all classes, and all degrees of education. In Christian countries a sphere is found for Scrip- ture readers, city missionaries and others, who have not enjoyed the advantage of a high education; and there is ample room for such men to work in China also. Some of the most prominent and well known amongst Protestant missionaries from the beginning of missions in China, came out with very little previous training. Dr. Morrison, Dr. Milne, Dr. Medhurst and Dr. Williams ‘were all of them men whose education had been of a comparatively slight character; yet they have rendered important service to the mission cause in China, and have won themselves a name by their literary labour. There are also several yet spared to us of our best men, who have had comparatively no scientific or theological training. The truth is that in China there is every degree of ability,—every kind of idiosyncracy,—and all stages of education—the high and the low, the rich and the poor. There is therefore a sphere for every kind of talent. University men will be hailed with all our heart; but there is a call for another class of men—men of good sound sense, of force of character and good English education ; and who have been engaged successfully in evangelical work at home. The poor and the humble constitute the masses of the people; and among these such workers will find abund- ance of scope and much encouragement. Not a few senior missionaries are feeling the need of such men more and more, and are convinced that with six or eight men of this description under their direction, they could work the Province in which their lot is cast with far more satis- faction and with great results. The seed has been sown widely for many years, these men by living among the people and going and returning to headquarters would gather up the fruits of previous toil. After a period May 23rd. ESSAY. 453 of this kind of practical training they could be advanced to the full office of the Christian ministry. I think therefore that we ought not to allow the view presented by Dr. Douglas on this subject to go home as if it re- presented the general sentiment of this Conference. ‘The fear was such men would soon become discouraged. But why should they? In all departments, active, laborious service precedes positions of high responsi- bility. I have more faith in our young men at home; and J feel sure there are many who would hail this work with delight if it were only fairly put before them. MornINnG PESSION. ESSAY. The Training of a Native Agency. BY Rey. W. M. McGrecor, HE. P. M., Amory. That China must be evangelised by Chinese is a truism. The Churches of the West cannot send men in numbers sufficient to overtake the wants of a country so vast ; and even if they could do so, and plant a missionary in every village, the object aimed at would not be attained. Missionaries from abroad will always labour under the disadvantage of being foreigners. Not only are they unable fully to enter into sympathy with the people, but the people refuse to accept them into their sympathy. Attempts to conform to Chinese customs, in dress or otherwise, utterly fail to overcome Chinese contempt for anything alien; and, that Christ- ianity may become really a power in China, it must become indigenous. The faith that is in Christ Jesus must be associated in the minds of the people, not with despised and suspected foreigners, but with bona fide living Chinamen, who themselves have felt its power, and are able to speak to their fellow countrymen of what they themselves have felt and known. It is only when Christianity thus takes root in the soil of China that it can grow up into a tree that shall fill the land. The full recognition of this fact must materially affect our methods of carrying on mission work. It will cause us to keep in mind that the goal we aim at reachiny, is not a series of congregations more or less numerous, preached to by foreign Missionaries, but a native self-propagat- ing church which, quickened by the Divine Spirit, shall itself do the Master’s work. By what means then, may we now approximate most nearly to this consummation and secure a good prospect of its attainment in the future ? Ist. Are the converts gathered by the personal exertions of the mis- sionaries to be left to make what provision they will, or can, for the spread of the Gospel, or are we to regard the providing and employing of a native agency as an important part of our work ? In some quarters there seems to be a tendency to hold that when a certain number of missionaries are sent out and supported, the duty of the churches of Christendom to China is thereby discharged : and object- ions, more plausible than conclusive, are sometimes made to the support by missions of a native agency on any extensive scale—‘‘The Apostles 454 ESSAY. May 23rd. did not employ a native agency.” True: but the Apostles were them- selves natives of the Empire in which they laboured. Nor had they any choice. There was then nowhere a large Christian Church possessed of culture, influence and wealth, capable of supporting such an agency. But are we to suppose that the Christian peoples of the Christian lands of the present day have no duties resting on them beyond those which could be discharged by the Christian Church in its infancy P No doubt God means the Church’s duty to be measured by the opportunities presented to her and the ability she has to utilise them. If a native agency is the one most suitable for China, and we possess the ability to train and employ such an agency, we cannot get rid of our responsibility by any reference to the action of those whose circumstances were totally different. Another difficulty felt by some is that the support by missions of a staff of native agents, leads Heathen and Christian alike, to regard the preaching of the Gospel merely as a means of making a living. To listen to this objection however would carry us too far, for it is of equal force as directed against the payment of preachers of the Gospel from any source. There always have been those in every land who have believed that those who lived of the Gospel, preached it merely that they might live by it. As for the Heathen, they are unable to conceive of any other reason than personal profit, that could induce either a foreign mis- sionary or a native agent to preach the Gospel. Suppose all the native preachers supported themselves, they would still believe them to be paid. Such views within the church have their source in defective know- ledge and a low spirituality in the membership. They will not be got rid of by ceasing to employ a native agency, but’ by getting the tone of spirituality in the church raised, and by training the members to give of their substance for the support of the Gospel. Objections may be urged against this, as against every kind of mis- sion work, but the facts remain that it is only through a native agency that our work can take firm root in China; that the native Church is as yet unable to train or support such an agency, except to a very limited extent; and that God has put it in our power to do something to provide one. If we fail to avail ourselves of this opportunity—shall we not be guilty of neglecting a door which the Lord has opened? 2nd. But among those who are agreed that a native agency is not only an important but an essential factor in the operatioas of an effective mission, differences of opinion and practice exist regarding the nature and amount of the training those employed ought {o receive. Ought they to pass through a systematic course of training, or ought they to be simply such of the converts as shew themselves most suitable, sent forth with only such training as they may casually have received. — ; Some men of this latter kind, when thoroughly in earnest and pos- sessed of true spirituality, prove evangelists whose value cannot be over- estimated. Much care however has to be exercised in selecting them. We must strive in every way to make our Church members carry with them the conviction that it is the duty of all who know Christ to preach ‘Christ. Too great readiness to take into the pay of the mission those who seem possessed of some gift for teaching others, is apt to foster the idea that the natural reward of efforts to preach the Gospel is mission employment. When aman whose occupation in life is already fixed, is taken from it to the work of preaching the Gospel, his qualifications ought to be such as to commend themselves to the consciences ‘of the membership generally, and be recognised as a sufficient reason for his be- ing set apart, to give himself wholly to the ministry of the word. The May 25rd. WSBAY, 455 number of such men in the Church will for some time be necessarily small, and if we are to secure a really efficient native agency we must train one. In selecting men to pass through a course of systematic training surely a sive que non ought to be that they have already given evidence of true conversion to God. It does not fall to me to consider what may be done, by means of schools, towards educating boys in the hope that they may become Christian men and useful in the Church; but I hold very strongly that before any one is put to study with the avowed purpose of preparing to preach Christ, there ought to be reason for believing that he himself knows Christ. In connection with our Amoy missions we have men who have been specially trained and men who have not. In both classes we have had earnest labourers in the Master’s vineyard, and in both classes we have had men who disappointed us. But the conviction produced on my own mind has been, that if we are tu have a living, growing Church, we must train men to be the instruments in building it up. One obvious advantage in the employment of men who have been trained under the missiouary’s eye is, that he knows them better. I believe the chief reason why some have doubts regarding the ex- tensive employment of a native agency is, that they have learned the evil cousequences of employing unsuitable men. A man who has but little spiritual life, or even one whose profes- sion of Christianity is altogether unreal may, by a pretence of zcul, im- pose upon a missionary and secure employment asa paid agent. His coldness and formalism soon communicates itself to those to whom lhe ministers, or worse still, his example is such as to injure the Church and give the heathen occasion to blaspheme that holy name by which he is named. If such a man induce any to profess Christianity they will generally be found to be guided by interested motives, their presence is a source of weakness to the Church instead of strength, and they soon fall away. a men of this stamp find their way into a training class where they are daily brought into contact with the missionary, he will scarcely fail to detect them, and if he unhesitatingly weed out the inefficient and the worthless, there is much less probability of unsuitable men actually get- ting into the work of the mission. But a course of training not only affords an opportunity for dis- tinguishing between the true and the false. It enables the preacher to go forth with a fuller knowledge of Scripture truth, whereby he himself is established in the faith, and he is better qualified to be the teacher of others. Very superior men of the untrained class often have their useful- ness marred by their defective knowledge of the truth. To say nothing of the risk of such men being, by vagaries of their own or the sophistries of others, led away from the truth of the Gospel, they cannot carry any beyond the point they themselves have reached. They are sometimes very useful in attracting attention to the Gospel message, and are, at the same time, but poor guides in leading those whose interest they have awakened to an intelligent trust in the Saviour. Still less are they qualified for feeding the Church of God, and leading on their hearers to higher stages of knowledge and fuller spiritual life. Their preaching is apt to want definiteness and to degenerate into a repetition of stock phrases. You go to conduct a service in a congregation which has for some time been ministered to by a good man of this type; when you have given out your text and begun to speak, the people prepare to com- 456 ESSAY. May 23rd. pose themselves to sleep. They have been accustomed, week after week, to an unconnected series of remarks, of the goody-goody sort, containing no fresh expositions of Divine truth nor anything calculated to arrest the attention. A drowsy spirit possesses them and they neither grow in grace themselves nor communicate spiritual life to others. Trained men, on the other hand, have a greater fullness of Scripture knowledge, and greater aptitude in conveying it to others. Their train- ing has taught them to study the Bible, to examine the precise meaning of passages, to compare Scripture with Scripture and to aim at really instructing and quickening those entrusted to their care. They read the Scriptures with them more, and thus nourished by the pure’ milk of the word the Church grows in knowledge, grows in sanctification and becomes a power in the land. But itis not merely in knowledge and aptitude to teach that the superiority of the trained evangelist consists. If of the right stamp, he will be found in many respects to occupy a higher moral platform. The moral faculty is in the Chinese sadly warped. ‘‘ Deportment’’ is the Confncian swmmum bonwn, and deportment and formalism are in China, held in much higher repute than truth and straightfor- wardness. When a man is born of the Spirit his formalism gets a rude shake ; but, although the conscience is awakened, it is not all at once enlightened. Probably most of us have had unpleasant experience of this in the case of some, regarding whom we could not doubt that they were the children of God. Chinese crookedness and Chinese conceit sometimes crop out unex- pectedly in the conduct of very estimable men. A course of training does much to correct this. It is not merely that the conscience is enlightened by a fuller study of the work of God. The personal influence exercised upon them is perhaps of still more consequence. When the superiority of a teacher in his own department has been felt, we all know what power he has over the minds of his students, and how his opinions on every subject influence them. It has even been said that educated foreigners have in studying the Chinese language learned to look at other things than language through Chinese spectacles. When therefore a young man is brought into a training class, along with some others of the best young men connected with the mission; when from day to day he oc- cupies the position of a learner and is made to feel the missionary’s mental power and superiority in knowledge; when he finds his teachers un- consciously looking at everything from a Christian point of view, insist- ing on reality and despising mere appearance, his views of things are insensibly assimilated to those of his teachers. The Christian faith be- comes to him more a practical reality inwrought into his life, and he is able to go forth with a firmer step to fight with the heathenism and sin around him. In speaking thus I am not merely theorising. My experience has been that the best of our trained preachers, are more reliable than the best of our untrained ones. They may not be more earnest, they may not be more suitable for some kinds of work, but their Christian charac- ter is better developed. They have acquired new ideas and formed habits of independent thought. The trammels of Chinese usage and the bon- dage of Chinese tradition have been’ more decisively cast off. Their conscience has been enlightened and their spiritual life fostered. Al- together they are better qualified to be, both by example and precept instruments in training the native church to a fuller knowledge of Gos- pel truth and a higher standard of Christian practice. May 23rd. ESSAY. Ao? 8. As regards subjects of study. Iassume that the students when selected are already fair Chinese scholars. There ought however to be provision for training them more fully in native scholarship, so that they inay not be ashamed to stand face to face with the so-called ‘literati’ whom they must meet. In the Apostle to the Gentiles, God provided a man equipped with the Gentile culture of his day, and it will be our wisdom, so far as we can, to follow the example thus set us. Of the more special training they receive, the chief part must of course be instruction in the Scriptures, and in Scriptural truth. We ourselves have definite views of saving truth which we have come to China ex- pressly to teach. If we have not, our presence here is an objectless intru- sion and the sooner we go home the better. These truths then, it must be our great aim to set fully before the students, praying that the Spirit of God may so impress them on their hearts and conscicnces, that they shall be to them living truths and not mere systems of doctrine intellectually apprehended. Ove thing that ought not to be neglected is the close systematic study of some books of Scripture. The missionary will, in his exposition, be able to develope and illustrate the truths taught, and this will be done in the convection in which these truths present themselves in the Divine word. The minds of the student’s will thus be furnished with knowledge, and still more, they will be trained to habits of careful study and accurate thinking in expounding the word of God. They will thus be able to take heed to themselves and to the doctrine, that they may both save them- selves and those that hear them. Some other branches of study, such as Geography, rudimentary mathematics, Physics and Astronomy are always useful additions to the curriculum. They enlarge the student’s ideas and help to take him out of the narrow groove in which Chinese thought runs. In Amoy, although we have arrangements by which the work of teaching is distributed among the missionaries of different missions, we have not hitherto been able to do mach in teaching science. This however is simply because other work is so urgent; and we all feel that a little scientific knowledge is a valuable addition to a preacher’s equipment. Ought we to aim at'making our students acquainted with the original languages of Scripture? Ido not think that the time has yet come for attempting this. That a man may be able to translate from Hebrew or Greek, or make an independent criticism upon a translation from them, he must be familiar with the grammar and idiom of these languages and able to read them, or compose in them without consulting dictionaries. If men are to be trained to do this, they must begin in boyhood, before it could be decided whether they were suitable candidates for the ministry of the Gospel or not. To give them a mere smattering of Greek or Hebrew, would add to their conceit of knowledge, without really adding to their ability to under- stand the Scriptures. Without a knowledge of English or German they could not use critical commentaries, and, deprived of this help, their knowledge of Greek and Hebrew words would probably lead to literal renderings which instead of throwing light on Scripture, pervert its meaning. The same objections, and others in addition, stand in the way of at present attempting to-teach English. Our aim is not to produce Admir- able Crichtons, who know all knowledge and are familiar with all science, but men whose intellectual culture is such as to recommend them to their countrymen. In China, at present, a knowledge of English may securo a 458 DISCUSSION. May 23rd. man a post pecuniarily valuable, but it does not raise him in the estima- tion of the people generally and adds no weight to the message, which as a preacher of the Gospel he brings them. The day may come when it will do so. It is hard to forecast the future of China. Changes, the most unlooked for, may any day take place. It would therefore be fclly to regard as a finality a system of training which now seems best. We must watch the current of events, and be prepared to modify our systems of training so as to harmonise with changing circumstances. Meantime I believe our wisdom is not to be too ambitious. To aim indeed, at giving our preachers as much as we can of such culture as may fit them for their field of labour; but above all, to strive and pray that they may possess the true spirit of their work. In addition to the provision made for linguistic training and the work done by the missionaries, we have in Amoy, found the services of a resident tutor of the highest value. One of the best of our trained men, living with the students, takes a general oversight of their studies and systematically reads with them the Scriptures. The amount of direct instruction they thus receive from him is very great, but of still greater importance is the spirit he is able to foster among them. This is of all things the chief. Unless the Spirit of Christ dwell in our students all our teaching will be but beating the air. Amid all our teaching, what we have to keep before our minds as the object in view is, that our pupils become true ministers of Christ. That they be this it is necessary that they themselves be truly consecrated to the service of the Lord, and that they realise that when they have stud- jed their hardest and preached and laboured their hardest, it is only when they carry all to the Master to receive the Master’s blessing that it can become food to feed the thousands that are perishing around. ———_—_—¢ —2 6 ¢ _____ PiscussION. a Rev. S. L. Banpwiy, A. M. E. M., Foocnow, said :-— The candidates forthe ministry are obliged by the rules of the Methodist Mission,at Foochow to be recommended by the Circuit to which they belong, and also by the District Conference, before they can be received into the training, school. The questions generally considered in the case of each candidate.are? Istly, Has he gifts? 2ndly, Has he grace P 8rdly, Has he usefulness ? i.e. Has he been engaged in any Christ- ian work previous to his applying to be admitted to the, training school. When the recommendations are satisfactory the name of the candidate is submitted to the missionary; and in the ordinary way, he is admitted to the school. After he has entered, his name is brought up periodically and the question is discussed whether he shall be kept in the school or not, and whether he shall be sent out to preach or not. Some preachers have not been in the school and they are required to go on with their work. Four times a year all the preachers are examined v/vd voce and are required to write a sermon. Students who have been recommended to the training school, and admitted, receive an allowance of about $2.25 per month. During the summer months they are sent out to preach and a good work has ,been done. by them in this. way. The age at which students are admitted to. the institution is usually between 16 and 20; their course extends over three years; they are mostly drawn from the class of tradesmen and farmers. May. 23rd. DISCUSSION. 409 Ruy. C. R. Minus, A. P. M., Tuxacnow, said :— No mention hag yet been made of instruction in Church History. In Shantung we consider this a study of great importance. One of our brethren in Chefoo has prepared a manual of Church History, by means of which he instructed a class. I attended an examination of this class, and was surprised to find them so well up in Church History. They an- swered many questions that I could not have answered myself. Nor has any thing been said about practical instruction in the com- position and delivery of sermons. In our theological class we give careful attention to this matter. We give out texts, and require sermons to be delivered by each member of the class, in our presence for criticism. Some attention should be given to reading aloud; an art in which the Chinese are not apt to excel. Nor has instruction in Vocal Music been referred to. We aim to give our classes pretty full, and accurate instruction in music. Some of the ladies have done good service in this way. The late Mr. Capp gave one term of very careful instruction in music to our theological class. One of his students, a plain man of slow parts, failing to go on to the ministry is extremely useful as an unpaid local preacher inthe Church at Laichow where his home is, and of which he isan elder. This man reads music readily, and accurately. He has instructed several of the members of his church so that they can do the same. They find the practice of music and the singing of Hymns a great aid to the worthy observance of the Sabbath. The young men of the village find the practice of tunes in the Chapel in the evenings a pleasant way of passing the time. I wish to refer to one other matter. I mean the giving somewhat regular instruction in classes for the more advanced Christians, especially those from the more distant regions where the foreign Missionary can only pay an occasional visit. In Chefoo and Tungchow we have such classes. We select a time when our people, who are nearly all farmers, are at leisure, commonly after the crops have been gathered in at the close of the year. Ordinarily twenty or thereabouts come at such times and spend a month with us. Our plan is to make them the guests of the Mission during their stay, but to give them nothing. There are always some who are simply enquirers; these are only admitted cautiously on the recommendation of some Christian. Such are taught the elements of Christian doctrine. But with them are always a good number of our more intelligent and more zealous Christians from the remote stations. These we instruct more perfectly. Usually we go over a Gospel or nearly so with each class. These learners become not only confirmed in the faith themselves, but are also prepared to be ex- horters and unpaid workers. We have found the system very useful. As to the difference in our paid agents who are trained in Boarding Schools, from those adults who have been taken from the congregations and trained, J find that each class has its advantages; the former, as I have seen them, are more Scriptural; the latter more original; the one more amiable, the other more forcible. Rey. H. L. Macxnnzm, Swarow, said :— At Swatow we feel very keenly the need that exists for more trained agents. The work is year by year spreading and we have now some eight- een or twenty outstations; but there isa sad lack of well-instructed, qualified men to take charge of these. A few years ago we opened a Training Institution for young men. We receive into it only those who, so far as we can judge, are truly con- 460 DISCUSSION. May 23rd. verted and seem to be the right kind of men for preachers. Of the gen- uine piety of some of our students and of their earnest efforts to bring others to Christ, I can testify from personal knowledge. One of them has been instrumental in bringing his father and mother and younger brother to the knowledge of the Saviour; another has been thus blessed in regard to his mother and younger brother; another in regard to his wife. Most of them come to us with little or no knowledge of the Chinese classics. We employ a teacher to instruct them in these. From him also they obtain a knowledge of the Chinese character so as to be able to read, with more or less fluency, the Scriptures, Our chief object is, of course, to train them in the knowledge and use of the Word of God. Ac- cordingly our plan is to give them daily instruction in it, one of us tak- ing some portion of the Old Testament, another of the New. Allusion has been made to the importance of giving some knowledge of Church His- tory to the native Preachers. I am happy to say that for some time Mr. Gibson has been giving special attention to this subject. He prepares lectures which, at stated times, he delivers to the students, requiring them to take notes which may be useful to them in future. He also, as he can find time, gives them lessons in Geography. Occasionally, but not nearly so often as we should like, one of us takes two or three of the students out to preach, visiting for this purpose some of the villages in the neighbourhood of Swatow, And when the young men go home for vacation in summer and at the Chinese New Year, we expect that they will give some of their time to preaching and to visiting the members of the Church in the towns and villages near their homes. We have reason to believe that they earnestly engage in this work and have been blessed in it. I may add that from time to time we require the Students to write sermons on texts sometimes chosen by us, sometimes by themselves. Their efforts in this direction have been somewhat feeble, but on the whole there has been manifest improvement both, in their writing and in their composition, and in their mode of dealing with the text. Rey. T. Barcnay, E. P, M., Tarway, said :— Mr, Mackay of Formosa has adopted the plan of taking his native students about with him in his missionary journeys. By this means he is enabled to devote his leisure time while travelling, to their instruction; and there is this further advantage that they have many opportunities of listening to his preaching and observing his manner of work. A plan of this kind is of special value in the early days of a mis- sion. Afterwards when three or four missionaries are stationed at any one place it may be desirable to have some organization of the nature of a college or training school, where more systematic theological instruc- tion can be given. The English Presbyterian Missionary Society with which Iam connected has recently voted a sum equal to about $1,500 for educational purposes and they laid great stress on the importance of giving a careful education to those who were to be engaged subsequently as native agents. : May 28rd. DIBCUBSION. 461 Rey. Dr. Taumace, A. R. C. M., Amoy, said :— In answer to several questions, I may say, each of the three missions at Amoy has a theological school for the training of native helpers or preachers. In all, I am now told, there are at present twenty four students. I think there are more. I will begin with some account of our own, which, in important particulars, will be sufficiently descriptive of the others. We have no boarding school for boys as ‘‘feeders” to this theological school. We receive in it promising young men say from eighteen to thirty or forty years of age, unmarried or married. They are from all parts of our field, men whose characters and gifts have led the native churches to recommend them as suitable men for helpers. Some we keep in the school only a year or two, and some for many years, according to the position they are expected to occupy. We have more preaching places in the country than we have preachers to supply them, therefore some of these students are sent out almost every Saturday to supply some of these preaching places and return on Monday. The average allowance we make for the support of a mere student I think is $3 per month. In some instances we have given only a partial support. As the students begin to engage in evangelistic work we gra- dually increase the allowance. The highest allowance given by us to what we designate as a first class native helper is, I believe $9 per month. This Theological school and the one under the care of the English Presbyterian Mission, though distinct institutions, may be regarded as parts of one larger institution. The missionaries of both missions arrange among themselves the days and subjects on which they will deliver lec- tures in their respective schools. The students of both schools attend these lectures. These lectures may be called strictly theological. The greatest prominence is given to the study and exposition of Scripture, taking whole books in order. Much prominence is also given to the analysis of texts and passages of Scripture, and sermonizing. Theology is also taught systematically, and church history has not been entirely neglected. Besides these general lectures each school gives instruction to its own students in Chinese literature. There is also morning and even- ing exposition of Scripture in each school, attended to by the missionaries as they are able. Each schoo] has one of its more advanced students as assistant teacher of the Scriptures to the other students. These Theological students in connection with all the native helpers of both missions (except the ordained pastors and licensed candidates for the ministry,) are divided into four classes for public examination. Each class is examined once a year, making four examinations yearly. The examinations are conducted by all the missionaries of both missions assisted by the native Pastors. Each student or helper examined is re- ‘quired to read, and translate into colloquial, some designated portions of the Scriptures, both in the Old and New Testaments. They are examined as to their knowledge of the contents of certain books, both of the Old and New Testaments, previously given them for study. Then theological questions are given them to which they are required to give written an- swers for criticism. They are allowed one half hour to write these answers. Then they are exercised and criticized in extemporaneous preaching, the text having been previously given them for study. These examinations usually occupy two or three days. In all the foregoing the Tu-hoey,* (Classis or Presbytery,) has no part. When either mission has a student or helper whom they think * For description of Amoy Ta-hoey see Paper on “ Church unity.” 462 DISCUSSION. May 23rd. qualified for license as a candidate for ordination, they recommend him to the Zu-hoey for examination by that Body. If he passes such exam- ination satisfactorily he is liceused. Under the Tu-hoey there’ are now three ordained Pastors and three Licentiates. One of these Licentiates is soon to be examined by the Zu-hvey for ordination, that he may be placed over one of the churches as Pastor. Dr. Nelson (I am sorry he is not at this moment present) yesterday spoke of the danger that heresy and corruption would creep into the na- tive churches if they should be organized unconnected with the home churches. Now the fact of organic connection, as it is called, with the home churches can neither add to, nor take from such danger. The reul connection between the native and home churches (besides what we all have through Christ) is through the Missionary. All else is only nominal. The security then for the soundness and purity of the native churches (under God) is in the character, wisdom and soundness in the faith of the Missionary. The churches of the Tu-hoey at Amoy have never been in organic connection with the home churches. The missionaries retain their original connection with their respective churches in England and Am- erica, being still, as at first, their agents. The Tu-hoey, as is its manifestly right, also admits them as members on perfect equality with the native Pastors. This relation of the Missionaries to the Zu-hoey, the mission- aries regard as temporary. They temporarily fill the place of pastors to those churches which are still without native Pastors. This Ta-hoey las now been in existence some fifteen years, and I do not believe there are any churches in China more sound in the faith than those under this Za- hoey. We have not translated the Westminster Confession and Cate- chism, Belgic Confession, the Heidelberg Catechism and the canons of Dort, for the signature of the native Pastors, but they have been in- structed in the doctrines of these symbols and hold to them so far as they understand them. Some years ago the Tu-hoey appointed a committee chosen from the missionaries, native Pastors, and native Elders, to formulate a symbol of doctrine. This committee reported at various times to the Tu-hoey, the reports were recommitted, and also sent down to all the churches for ex- amination and suggestion. Last year the Report was finally acted on. The members of ’1-hoey, native elders as well as Pastors, took an intel- ligent and active part in perfecting the symbol, after which it was unani- mously adopted. I believe it (and I trust that every member of this Conference would acknowledge it) to be thoroughly Orthodox. The way to save the native churches from heresy and corruption is to perfect these Theological schools, that all the preachers, and especially the candidates for the ministry, may receive thorough Scriptural and theological training. The Theological students of the London Mission have thus far been under the sole care of the members of that Mission. But a plan has been for some time under consideration, by which the three schools may be united as two of them have so long been, and all the students and preach- ers of all the missions may be brought together for public examination by all the missionaries and all the Pastors of Amoy. The result of this (with God’s blessing) will be closer union, perhaps actual unity of all the churches of the region of Amoy. ‘ Us May 25rd. DISCUSSION. 46: Rev. Dr. Epxtys, L. M. S., Pexixa, said :— Our ¢hurch in Peking is only fifteen years old. Dr. Talmage can boast of a comparative antiquity. The steady work of thirty five years somewhat accounts for the complete form of the organization in Amoy. In Peking we seek to do things as thoroughly as possible, but feel our- selves very far from perfection. I would suggest that in addition to other branches of training, a skeleton class be formed for students and preachers /. e. a class for the preparation of skeleton sermons. We find it useful. Medical dispensers also join the class and have the opportunity of qualifying themselves for occasional preaching in Peking. We re- quire our assistants each to read a skeleton on a text given commonly to all, After a public reading it is entrusted to the missionary who looks over it and returns it with any corrections he thinks needful. We thus know the mental progress of the men, and are able to form some estimate of the work they are fitted for. There is another plan which will do much good, if adopted, in the way of stimulating the students to display real interest in their studies. It is that of semi-annual written examina- tions. In time we hope to receive students selected, as in Amoy, by the native Christians of our various Mission stations. We shall thus hope in the course of years, to make ourselves independent of the aid of additional Foreign missionaries; and if we can in all the missions get a good number of well qualified native assistants, it will greatly add to the efficiency of the Foreign missionaries now in the field. Rey. J. S. Roperts, A. P. M., SHanauatr, said :— In the training of native agents two instrumentalities have to be employed—the letter, and the spirit. There is no means for developing and cultivating the human mind, no educational instrumentality, like the Word of God. Science, Natural History &c., are all good but must be regarded as secondary. The prime feature in theological training must forever be the Word of God. Let that word, then, dwell richly both in us and in onr assistants, in all wisdom and spiritual understanding. 2. Our training must be spiritual. The great vice of Chinese educa- tion is its external artificiality. The Gospel brings an interior spiritual life. A sensitiveness to sin must be awakened and deepened in our ass- istants, a sensitiveness to the very thought of sin. Conscience must, therefore, be enlightened, and nothing can do this, but God’s Word and Spirit. In the same way they must come to know men, and to understand human nature. Rev. G. Jonny, L. M. $., Hanxow, said :— Our staff of native agents at Hankow is small, and the amount of training they get is not as large as we could wish. I give them the whole of one morning once a week. My plan is to take up a book, either of the Old or New Testament and read it or discuss it as thoroughly as possible with them. All the parallel passages are turned up and explained, and thus in going through one book a general view of the whole Bible is obtained. Maps are consulted, historical references are expatiated upon, and scientific subjects, suggested in various ways, are expounded. My 164 DISCUSSION. May 23rd. principal object is to help them to the attainment of a good knowledge of the facts and doctrines of the Bible, and for this purpose J endeavour to stimulate them in various ways to read the Bible itself constantly, to tmaake special use of commentaries, and to master all the Christian books that I can place in their hands. Whilst they are encouraged to read all the scientific, historical, and geographical works within their reach, no attempt is made to teach them either Greek, Hebrew, or English. In the present stage of our work we deem a knowledge of these language un- necessary. Besides this intellectual teaching they need much practical teaching with respect to the manner and matter of preaching. If left to their own impulse they will as a rule spend the whole time in reviling idolatry, or expatiating on Confucian morality. It is not easy to get them to preach Christ and Him Crucified, and God in Christ. On this most important point they need line upon line, precept upon precept, here a little and there a little, till they are bought to look upon the whole subject from the missionary’s stand point. We ought never to rest satisfied till we get our preachers to make Jesus Christ the great central theme of their discourses—till they are brought to feel that their one great work is to make Him known in the fulness of His Character. I have often been struck, with the great change which comes over our native helpers when this great fact lays hold of their intellects and their hearts. Then their discourses—instead of being niade up of platitudes about the fall, the deluge, heaven and earth, and the gods and goddesses of China, with a few sentences about God the Father-and Jesus the Saviour, at the close, be- come full of Christ and consequently full of power. They need also to be taught how to preach. They lack clearness, precision, and order in the presentation of truth; and hence it is that a foreigner will often succeed in conveying a clearer idea of the Gospel to the mind of a heathen in an hour then they can do in days and weeks. They greatly need method in the arrangement of their ideas, and no mean part of their training con- sists in teaching them the art of putting things. They must be taught to be earnest and intense in their manner, and to be kind and respectful in their bearing. They need be taught, also, the importance of talking to the people privately in the Chapel, the vestry, and, if possible, at their homes. It is exceedingly important that our pastors and preachers should be large hearted, sympathetic men, always ready to receive inquirers into their own houses, and visit the converts at their homes. I would not have a native preacher or pastor at any price who would not lay himself out in this way for the benefit of the cause. In this respect the native agent. is able to supplement the foreign missionary on a point of vital im- portance. The missionary, if a genuine man, will do what he can to estab- lish kind and loving social relationships between himself and the na- tives, but there are limits beyond which he cannot go as a foreigner, and hence the necessity of teaching our native agents their duty in these res- pects, and of insisting upon their performing it faithfully. The most im- portant part of their training however, is the spiritwal—and it is the most dificult likewise. They need be taught how to hold communion with God, and-the nature and value of prayer in connection with their work. The first thing is to get them to be prayerful men. How apt are we ourselves to carry on our work in a prayerless spirit, and how much of owr weakness and fruitlessness may justly be ascribed to this fact! But the danger in their case is much greater than in ours. They need also to be taught the nature of their work—its spiritual character and aim. They want to be impressed with the fact that the object of preach- ing is not to amuse people, or simply to instruct the intellect, but to save May 24th. CLOSING EXERCISES. LOD man from sin and destruction. The native agents have to be trained to this. I have a distinct recollection of the first time I brought the mat- ter pointedly before our helpers at Hankow, and of the change it wrought in the sentiments and practice of some. Let us teach them the value of a human soul, and to aim inall that they do and say at the salvation of the souls of the men with whom they have to deal. Let us do this, and they will, if true men, soon rise to a very much higher platform of power and usefulness. They need, also, to be helped to the attainment of a profound sense of the responsibility of their position, and a sensitive conscience in regard to the discharge of their duties as preachers and ministers of the Gospel. In order to promote their spiritual training I find it necessary to pray much with them, and as far as possible make the relation between them and myself a spiritual one. It is very desirable now and again to have close, searching, face-to-face and heart-to-heart talks with them on the divine life as realized by both the missionary and themselves. The missionary ought to stand on a much higher plane than they do, and the revelation of his inner life to them occasionally cannot but tend to elevate them. We have all noticed how apt the native agents are tu imitate us, even in the tones of our voices and gestures sometimes. Here then we have a great educating power. In all things let us be an example to them. Let us be apostolic men in spirit, in hfe, m work; and they will not fail to try and grow up unto the measure of our stature. The great need of China at the present time is a strong band of native agents intellectually, morally and spiritually trained for God’s work. May God give us the right men; and may we do our part towards mak- ing them meet for the Master’s use. Mornina PESSION. Closing Exercises, The business having been finished on the 23rd,—Thursday, the 24tlr of May was set apart for special devotional services, as an appropriate close to the sessions of the Conference. It was provided by the Committee of arrangements that these services should be conducted by the two chairmen of the body in such order as they should judge best. The American chairman, Rev. Dr. Nelson conducted the former part of these exercises, using a selection of prayers from the Episcopal Liturgy, most fitting to the occasion; and, as it was the Queen’s Birth-day, offer- ing special prayer for her Majesty which deeply affected the hearts of those in the assembly, who were her subjects. The British chairman, Rev. Dr. Douglas conducted the latter part of this service, the fervor and feeling of which grew deeper and more intense to the end. In the course of this morning’s service of prayer, special petitions were offered in behalf of the Representatives in China of foreign Govern- ments, as well as for the foreigners generally, resident in China,—for the native Christian Ministers and converts, as also for the heathen still sitting in darkness. 466 CLOSING EXERCISES. May 24th. After these exercises, and before the parting blessing was pronounced, many a soul-moving word was said by one and another and another among the members, showing to how great a degree this whole body, composed of so many and such diverse elements, was welded together in allegiance to their one Lord and in devotion to His great work. Finally, the Blessing of peace was given, and the Shanghai General Missionary Conference was dissolved. Just then, the voice of the late British chairman was once more heard, suggesting “that another Conference be held ten years from that time,” and dying away with the words that are not soon to die, “Who of us will be there ?” Two months and two days after these words were uttered, the tongue that uttered them was still. The Rev. Dr. Douglas was stricken down with cholera at Amoy, on the 26th day of July, in the 37th year of his age, and after twenty-two years of Missionary life in China. The speaking, acting and living part which he took in the Conference from the beginning and during all its progress, and, last but not least, those few, final and impressive words,— almost prophetically foreshadowing the striking of his own name from the roll,—will, especially to those who were present on that last memor- able day, long call up Dr. Douglas as the prominent figure in the fore- ground of the Shanghai General Missionary Conference. May L5th. HAS AY, 467 APPENDIX. ESSAY .* Female Boarding Schools. BY Miss Mary Laurence, C. M.8., Nryavo. Tt is still an open question with many in Western lands, whether Boarding Schools for Girls are really beneficial. Some wise and pious people, searching the Scriptures for guidance in this as in every other perplexity of life, finding mention made only of the “schools of the prophets,” and discovering no allusion to similar institutions for the prophetesses, conclude that Girls’ Boarding Schools are not according to the mind of God. Others who have made unfortunate acquaintance with badly managed schools, unhesitatingly condemn the whole system and pronounce Girls’ Boarding Schools to be ‘‘ Hot-beds of evil.” Others again, equally pious and equally anxious to bring up their daughters aright, believe school-life to be the best preparation for the larger and more important spheres they may be called upon to fill as women and pro- bably as wives and mothers. Setting aside the various plausible arguments which may be urged by educated people in civilised lands, and looking at the question as it meets us in this heathen country, it seems to me that Girls’ Boarding Schools are not merely valuable but indispensable, if future generations of Chinese Christians are to rise, not only to any degree of Western civilisation but to any thing like the standard of Christianity and morality laid down in the Bible. It will, we imagine, be conceded that the status of woman in China needs raising. The Chinaman outwardly decorous, and wonderfully civi- lized compared with the Pacific Islander or the African Savage, has yet to learn the noble deference to weakness taught by St. Peter. And the China- woman accustomed from infancy to taunts and reproaches on account of her sex, needs to be raised, to have the finer instincts of her nature drawn out, to be taught that without leaving the dependence of womanhood, she may yet fulfil a high and heavenly calling. Wherever the Gospel has spread the improvement of woman’s condition has been the result, and we believe it will be so here. It becomes us as Christian Missionaries, as faithful stewards of the funds of Missionary Societies, to consider by what means this end may be best attained, what efforts will best repay expendi- ture of time, strength and money. Looking at the present state of even the most flourishing mission among the Chinese, at the small amonnt of knowledge possessed by the Christians, the utter absence of all faculty for teaching, at the difficulty of shaking off bad habits and heathen su- perstitions, we shall be easily convinced that the education of the present generation of girls cannot be entrusted to their own parents. liven in the mere matter of book-learning the parents are unable to teach their child- ren. 1 can only speak of Ningpo, but suppose it is quite within the mark to say that in the city and surrounding country not one woman in a eo * This Essay was not received in time to appear inits proper place on the Lldth day. 468 ESSAY. May 15th. hundred can read. How then are the daughters to be taught. And then this womanly ignorance is such an accepted fact, the practical Chinese see so little use in a woman’s knowing how to read, that we must use some inducement to make them try the experiment. Surely it comes within the province of the Christian to use his influence against the pernicious custom of infant-betrothals and child-marriages. Many of the Christians whilst realizing the misery to which they expose their daughters, are too poor to bring them up themselves and have no alternat- ive but to let them become household drudges in their husband’s homes. Yor such cases the Boarding School may be an incalculable blessing. A case came under my own observation only this year which exemplifies this point. A father with two motherless children, heavily in debt at the China New Year, through his wife’s death and his own illness, was going to give his little girl in marriage. A loan of fowr dollars saved the poor child, and he placed her in my school for ten years. The cost of her support for a year will be about twenty-four dollars or £6, so that for £60 or $240 we can secure ten years happiness for the child and may hope to add a useful Christian mother, if not an intelligent, active worker to the church of God. If we look at the enormous sums spent in Eng- land in Asylums and other charity schools, I think we may feel that £60 for ten years is not a bad money investment. In many such insti- tutions at home the expenses per head exceed £20 per annum. in view then of all the obstacles in the way of the education of wo- men in China, we must conclude that if we are to have wives who shall be real helps to their Christian husbands, if we are to have mothers who shall be able to lay the foundation of their childrens’ education by home- training, we must have Girls’ Schools; and notwithstanding the vast difference in expense between day and boarding schools, and whilst fully recognising the value and importance of day-schools for aggressive work among the heathen, I do not think they are of much use for training Christian girls. On the other hand I do not think Boarding schools for Heathen children a remunerative experiment. These, it seems to me, should be exclusively for the daughters, or daughters-in-law, of Christian or for Heathen girls wholly given up to the Missionary; they should be essentially nurseries for the church, otherwise however interesting they may be, and blessed as they have been in exceptional cases, they are not a paying investment. But for the training of Christian wives, mothers and teachers Boarding schools are needed. We want to save the daughters of converts from contact with the dark current of evil which surrounds them in this heathen country. I quote the words of an Indian Mission- ary of many years’ standing on the establishment last year of a Boarding school for Christian girls: “Our great object besides giving the children a good education, is to separate them as much as possible from all con- tam inating influences, and to surround them with the purifying influence of a Christian home. Those who are acquainted with India and know how difficult it is for an English mother, even with the most watchful care to guard her little ones from the baneful surroundings of a heathen country, will realise how much more difficult it is for Indian mothers to preserve their children from evil.”—What is needed in India, is need- ed in China. However proper and useful it may be that men who are to preach to all classes of people should be well versed in heathen customs, and thoroughly acquainted with every phase of superstition, the less girls know about these things the better. Let them be ignorant as far as possible of every form of evil, ignorant of the debasing habits and degrad- ing superstitions which fetter the souls of the heathen around them; such May 15th. ESSAY. 469 ignorance will be their strength. How shall this be effected but by gather- ing them into Boarding schools, conducted on Christian principles, in which Scriptural truth and precept are brought to bear on every part of their conduct, in which is daily exemplified the command, “ Bring them up in the nurture and admonition of the Lord.” IJ.—And uow as to the best mode of conducting Girls Boarding Schools. No doubt there are dangers connected with schools; no doubt the bringing of many together does concentrate the power of evil. All who have watched with any care or anxiety know how the moral tone of schools fluctuates, and if evil once gets the ascendancy, how difficult it is to re- establish a better state of things. But once convinced that our cause is a right one, difficulties need not daunt us; they should but stir us to more diligent and prayerful search after, and use of the right means for attain- ing the desired end. It will be well at the outset to have clearly before our minds the precise aims we have in view in the establishment of Boarding Schools for Girls. These I take to be two-fold, Ist, and for the large majority of the scholars, to fit Chinese Christian girls to become intelligent and ex- emplary wives and mothers; 2nd, and this for a few, perhaps one in ten, to fit girls to become useful teachers of their own sex. We do not want to raise the cry of woman’s rights, nor in any degree to countenance the Chinese error that in our honorable country women have the upper hand, because the British sceptre has for so many prosperous years been swayed by a woman’s hand. For the majority of our girls we crave no other praise than that “ the hearts of their husbands do safely trust them and that their children rise up and call them blessed.” There is indeed one enterprising female teacher in the province of Chekiang who hopes to make her girls teachers of boys schools. She scorns the idea of her pupils’ erudition having so contracted a sphere as their own homes, or even schools for those of their own sex. With these ambitious views however her own Lady-superintendent has as little sympathy as myself. And here I feel I cannot express too strongly the conviction which gains strength every year respecting the importance of Foreign supervision of schools. 1 do not believe any Female Boarding School can be a success without a resident Foreign lady. She must live near enough to the school house to be able to go in at all hours and to be thoroughly conversant with all that goes on in and out of school. Perhaps in the South of China, and in Hongkong there may be more efficient native helpers trained in the long- established schools there, but I have not yet met the native woman who has sufficiently imbibed ideas and habits of method, cleanliness and tact, to be entrusted with the chief care of such an establishment. They all need, to say the least, keeping up to the mark, most of them need winding up aud re-setting very often. Yet itis only from our Boarding Schools that we can hope for a supply of teachers for future generations of Chi- nese Christians. Ifthose who have had the benefit of training and teach- ing when young, are so lame and helpless, what must those be who have had no such advantages. And in view of this I would recommend that elder pupils be used as soon as possible as monitors and junior teachers. They will learn better themselves while trying to impart knowledge; they will teach better while they are still being taught, and they will be still under the constant supervision of the Foreign teacher who will be able to give many a useful hint, which will be more readily taken in the early days than in after years. The subjects for study and the time to be devoted to study will of 470 ESSAY. May 15th. course vary, but must be decided with direct reference to the spheres to be filled in after life by the pupils. ‘The great majority of those at pre- sent under instruction in our schools, are girls who will have to work for themselves, on whom will devolve not merely the superintendence, but the actual drudgery of the household. It would then be a fatal mistake to treat them as ladies, to have every kind of menial work performed for them. They must be taught needle work, cooking and every thing which will make them useful women. They must be taught practically and made to take their turn in the various branches of household work. The question as to whether girls should learn the Chinese Classics must of course be decided by each superintendent. I have never been able to teach them in my school from lack of time. As taught by Chinese pedagogues the classics must take years to be mastered with any degree of intelligence, and few Foreign ladies are yet able to teach them them- selves in a more expeditious or attractive manner. Where the Colloquial language has been reduced to writing in the Roman character, it is an invaluable help to women and girls, und should form the ground work of all instruction. Girls who can read fluently and write correctly in the Roman character will be far better prepared to grapple with the difficul- ties of Chinese Veng-li. One illustration of this may not be out of place. My girls have long been in the habit of using a manuscript dictionary, by the aid of which they prepare one or two chapters of the Scriptures in Veng-lia day. They are expected to find out the meaning of the charac- ters for themselves, and to be able to translate freely into the colloquial. Girls of twelve and thirteen can thus learn by themselves as in Foreign schools and the teacher is saved the endless individual explanations so constant in native seminaries. Another example of the advantages derived from the use of the Roman system is that of a girl who was only in the school half a year, and in that time learned to read the New Testament and write sufficiently even to keep up u correspondence with us after she left. This | fancy would have been impossible had the Chinese character been the only medium of instruction open to us. Where there is no Roman colloquial the difficulties must be greater, but the mandarin is so intelligible in most parts of the country that it will doubt- less become the basis of education in many missions. That a knowledge of the classics is not necessary to an intelligent use of the Chinese character has been satisfactorily proved by many girls educated in Miss Aldersey’s school in Ningpo. They studied no native books at all, but they can read with greater or less readiness ordinary Chinese literature and the various Missionary periodicals issued in Veng-li and mandarin. Onr great hindrance at present in education is the want of suitable class- books, but if each of the missionaries now in the field would follow the example of one or two in the North and South, this hindrance would soon exist no longer. There can be little doubt that our hope for the church of the future lies in the right training of the present rising generation, and while maintaining in all its integrity and fulness the mission of the church to evangelise the world, and believing that preach- ing is the great means used by God for bringing out of heathenism those whom He has chosen for His own, we believe a mighty work has also to be done by those who are obeying the Master’s command “Feed my lambs,” and that a harvest of joyful surprise awaits the plodding school teacher. ‘* They that be teuchers shall shine as the brightness of the firmament.” * Dan. xii, 3 (Margin). REPORTS OF COMMITTEES. 471 REPORTS OF (OMMITTEES. L—Report of the Committee on Terms. We, the undersigned, nominated by the Committee of Arrangements to inquire whether any feasible plan could be found of harmonizing the divergent views of Protestant Missionaries as to the best rendering of Elohim and Theos, Ruach and Pneuma, into Chinese, regret to have to report that we have been unable to discover any satisfactory basis of agreement, and that it has been found impracticable to present a digest of arguments on each side, as was originally proposed by the Committee of Arrangements. We have therefore to suggest mutual forbearance, and a prayerful waiting ou God for further light and guidance, as the only available course under present circumstances. (Signed) W. A. Rosset. R. Lrcuuer. H. Bropaer. Cuas, Hartwetu. J. EpKINs. CW. Mareen. L1.-—Report uf the Committee on lhe Division of the Field. The Committee appointed by the Conference to consider the question of the Division of the Field of labor have given their best attention to the subject, and now beg to submit the following Report :— First. Without seeking to interfere with the freedom of individual missionaries, or the action of any Society, they recommend that the grand oneness of the Christian Church in spirit and in aim should be ever before the minds of all, and that nothing should be done which would in any way originate or perpetuate the idea of strife or dissension among us in the minds of the Chinese people. Second. That therefore the missionaries of the different churches residing in the same region should arrange to carry on their labors, as far as possible, in different localities. Third. That in the case of sickness or absence, or on other occasions calling for assistance, missionaries should supply each other’s need, and thus by mutual help seek to vindicate the great truth that they are brethren in Christ Jesus and fellow-workers in the same great under- taking. Fourth. That whorever it is practicable, missionaries should de- liberate together, and combine in carrying on schools of all kinds, semin- aries for students, dispensaries, hospitals, and such like—that, with our limited forces, the highest possible result may be attained. 472 REPORTS OF COMMITTEES, Fifth, That in the event of Societies not hitherto represented enter- ing the field, they be recommended to occupy one or other of the newly opened ports, or one of the Provinces as yet unoccupied. The above resolutions were agreed to, one by one, unanimously. (Signed) ALEXANDER WILLIAMSON. United Presbyterian Church of Scotland. S. L. Baupwin. American Methodist Episcopal Church. R. H. Graves. American Southern Baptist Mission. GRIFFITH JOHN. London Mission. F. F. Gouan. Church Missionary Society. H. Buopeer. A. B. C. F. Mission. H. L. Mackenziz. English Presbyterian Mission. TII.— Report of the Committee on the Opiwm Trade. The Committee appointed to consider the Opium question beg leave to present the following resolutions for adoption by the Conference :— 1st—That opium smoking is a vice highly injurious physically, morally and socially. 2nd. That the opium trade, though now no longer contraband, is deeply injurious, not only to China, but also to India, to Great Britain, and to the other countries engaged in it, and especially that, both from its past history, and its present enormous extent, producing suspicion and dislike in the minds of the Chinese, it is a most formidable obstacle to the cause of Christianity; and it is the earnest desire of this Conference that the trade may be speedily suppressed, except so far as it is necessary to supply the strictly medicinal use of the drug. 3rd. That while fully aware of the serious commercial and financial difficulties in the way of abolishing the trade, and not venturing to give any opinion as to the means by which these may be obviated, it is the solemn conviction of the Conference that in this case, as always, “nothing which is morally wrong can be politically right.” 4th. That in addition to the dissemination of strictly accurate inform- ation, the Conference believes that the labors of those in Great Brit- ain opposed to the opium trade, may at present, be most practically and beneficially directed towards the effort to sever the direct connection of the Indian Government with the growth, manufacture and sale of opium; and to oppose any attempts to obstruct the action of the Chinese Govern- ment in all lawful endeavours to regulate, restrict or suppress opium smoking and the opium trade in China, REPORTS OF COMMITTEES. 4rd 5th. Finally, this Conference urgently appeals to all the Churclies of Christendom to pray fervently to God that He may prosper the means used, so that this great evil may speedily come to an eud, and to make their voices heard in clear and earnest tones, so as to reach the car and awaken the conscience of England, and of all other Christian people and Governments. (Signed) C. Dovanas. A. Js. Moute. C. W. MateEr. G. Joun. R. Lrcurmr. IV.—Report of the Committee on Literature and S/utistics, The Committee on Literature beg to present to the Conference the following report of their action :— lst. We recommend the appointment of a Committee, consisting of the Rev. W. A. P. Martin, D.D., LL.D, the Rev. Alexander William- son, LL.D., the Rev. C. W. Mateer, the Rev. Y. J. Allen, the Rey. R. Lechler and Mr. J. Fryer, to prepare a series of elementary school books suitable to the present wants of the Mission Schools. 2nd. That the form for Statistics of Protestant Missions appended to this report be circulated among the various missions, and that the stat- istics thus gathered be published both in the Chinese Recorter and in the Records of this Conference. Sed. That of each tract or book, printed in the Chinese character, not exceeding 50 leaves, the Conference request that one copy be sent te each missionary, and of larger books a copy for each chicf station. 4°). That iu vase of a vacancy oceurring in the Committee on Literat- uve, frou anv ause, the missionaries of the Proyvin:e concerned be au- thorized to fill said vacancy, by choosing a new me abec for the Province. o. That the member of the Committee residi: ey ia shanghai be Chaivman and secretary of the Coinmittee. (Signed) A. Wittiamsoy, member for Shantung C. A. Sranuey, 53 3 Chili. G. Joan, 4 » Hupeb. V.C. Hart, 5 » Kiangsi. J. M. W. Faryvaan, i » Kiangsu. J. Burierr, ns » Chekiane. S. F. Woopry, 5 Molsien, R. H. Graves, 34 » Kwantung. Tubular view of Mission Operations in China. May 1st, 1877. 1. Stations where missionaries reside. 2. Out stations. 3. Organized churches. 1. Wholly self-supporting. 2. Partially self-supporting. 4. Communicants...Male,—Females——Total . 5. Schools. 474 REPORTS OF COMMITTEES. 1. Boys’ Boarding Schools...No. ; No. pupils. 2. Boys’ Day Schools ......... No. ; No. pupils. 3. Girls’ Boarding Schools...No. ; No. pupils. 4. Girls’ Day Schools ......... No. ; No. pupils. 5. Theological Schools......... No. ; No. students. 6. Sunday Schools ............ No. ; No. scholars. School Teachers. Ordained Preachers and Pastors. Assistant Preachers. Colporteurs. 10. Bible Women. 11. Church Buildings, (for Christian congregations to worship in.) 12. Chapels and other preaching places. 13. Hospitals. No. in-patients last year;—No. out-patients. SAGO TOS V.—Report of the Committee on Periodicals. The existing periodicals in the Chinese language conducted by mem- bers of this conference, or of the missionary body are :— The Globe Magazine (weekly) by Rev. Y. J. Allen. The Monthly Educator (monthly) by Rev. Y. J. Allen, Rev. W. Muirhead and Rev. J. Hdkins, D. D. The Child's Puper (monthly) by Rev. J. M. W. Farnham. The Gospel News (amouthly) a child’s Paper, published at Foochow, by the Misses Woolston and Miss Payson. The Scientific Maguzine (monthly) by Mr. John. Fryer. We recommend that the Conference give its hearty encouragement and support to these periodicals. They have become a necessity in our missionary operations, and have proved themselves already useful in spreading information among the natives of this country. They have helped to fill the vacant space betweea the once isolated communities of native Christians, and they now form an indispensable link of connection between them. On these grounds they deserve the moral support of all the members of the Conference. It would be well if native Christian pas- tors and preachers, and literary men belonging to our congregations wera asked to become occasional or regular contributors. The magazines are all open to Chinese writers, not being Christians, should they desire to discuss opium-smoking, foot-binding, popular education, and other such questions moral and social in their bearing. Information of a kind adapted to prove interesting to the readers of the periodicals is much desired by the editors from all parts of the Chinese mission field, now so rapidly widening. It should be known that no restriction in regard to the terms used for the Divine Being and for the Holy Spirit is imposed by the editors of the periodicals. Stated contributors are entitled to a copy of the per- iodical to which they contribute, without payment. The subject is of such importance that the Committee feel it a duty to press on the members of the Conference the need of a new stimulus being given to the circulation of the periodicals. In some parts of the missionary area, no agency exists. The influence and usefulness of these periodicals would be greatly aided, if one missionary at each port and station would undertake the agency, and thus help in diffusing the mul- tifarious knowledge comprised in them among the population in his vicinity. REPORTS OF COMMITTEES. 475 If there be any who are laboring in tracts of country where readers are few, it would be highly desirable to excite and foster an appetite for a form of literature adapted to prove so beneficial to the Christians and the general population of this country. (Signed) J. Epxtys. A. WILLIAMSON. YJ. ADLEN. ViI—Report of Committee on Appeal to the Churches. The Committee appointed to draw up an appeal to the Home Churches* beg leave to present the following appeal for adoption by this Conference :— ““The Committee invite the most earnest attention of their brethren throughout the whole world to the following facts and thoughts :— I. China is by far the largest heathen country in the world. In- cluding its dependencies, it embraces a territory larger than the whole continent of Europe; or, excluding the Mohammedan kingdoms, it is about equal to all the rest of the heathen nations combined. Il. It is also beyond all question the most important. The dis- coveries of Livingstone revealed a grand future for Africa; the wealth of India is well known; but no heathen country in the world can for one moment be compared to China. Its mineral resources alone rival those of the Western States of America, and indicate that China will be one of the great nations of the future. III. The Chinese, though the oldest nation in the world, are as full of vigor and promise as ever. Intellectually they are fit for anything. In diplomacy and mercantile enterprise they have proved themselves a match for the ablest and most far reaching minds among ourselves. There are those among them who have mastered every new art and science we have set before them. Their enterprise and perseverance are proverbial. IV. At the present moment, one feature of the Chinese character deserves special notice. They are the great colonizers of the East. The natives of Cambodia, Sumatra, Java, the Philippine Islands, Timor, Borneo, the Sandwich Islands, etc., fall before civilization. Europeans cannot cope with the insalubrity of these climates. The Chinese alone have proved themselves able to maintain vigorous physical life in these regions. They are entering them by thousands, and in some cases tens of thousands, every year, and that in an ever-increasing ratio. They are also rapidly colonizing Manchuria, Mongolia, and Thibet. It is clear, therefore, that the Chinese will ultimately become the dominant race in all these vast countries. V. A stream of immigration has of late set in towards Australia, New Zealand, and the Pacific States of America, which is widening every year. It will prove a blessing or a curse just in proportion as the fountain is cared for, * See p.19. Resolution III. Ab REPORTS- OF COMMITTEES. We will not pursue this line of thought further: the dark featurcs of Chinese life and character oppress us. Chinese civilization has been set against Christian civilization. Those who draw this comparison cannot have mingled with the Chinese people. Underneath their showy exterior, the most pitiful, debasing and cruel customs prevail. The highest author- ity in the land testifies to this. The Peking Gazette, day by day, demon- strates the prevalence of the grossest superstition among all classes, from the emperor downwards. We will not seek to harrow your feelings by entering into details. Of old it was said that men “changed the glory of the uncorruptible God, into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things.” The Chinese go further than this. They not only worship the dead, and idols of wood and stone, but also, in many districts, the most loathsome creatures. Mere civilization is no criterion of the moral condition of the people. We have all read of the debasing worship of the ancient Egyptians, the horrid rites of the cultivated Phoenicians, and have stood aghast at the immorality of Greece and Rome during the most glorious epochs of their history. We do not say that the Chinese have reached the same depths of iniquity, but we do affirm that, with the exception of immoral rites in religious services, parallels can be pointed out in China, at the present day, to almost every form of degradation, cruelty and vice which prevailed in those ancient’ kingdoms. Human nature is the same in all ages, and, left to itself, more or less faithfully fulfills the appalling picture drawn by the apostle Paul. And what aggravates the case is that the literatz and rulers of all grades-—notwithstanding occasional proclamations to the country—make use of the prevailing superstitions to influence and govern the people. Thus the educated, instead of seeking to enlighten and elevate the masses, only bind the fetters of ignorance more effectually upon them. There is therefore no hope for China in itself. Under these circumstances millions pass into eternity every year! What an agonizing thought! Souls of men, endowed with the most glorious faculties, perishing for lack of that knowledge which has been entrusted to us for diffusion! Souls which might be emancipated from sin, transferred into the kingdom of God, and thus established in a career of ever-widening intelligence, and ever-deepening joy, to ‘‘shine as the brightness of the firmament, and as the stars for ever and ever.” How long shal] this fearful ruin of souls continue? Ought we not to make an offort to save China in this generation? Is God’s power limit- ed? Is the efficacy of prayer limited? This grand achievement is in the hands of the Church. If we faithfully bring our tithes into the storehouse, and preach the Gospel everywhere, then the windows of hea- ven shall be opened, and blessings showered down upon us, till there be not room enough to receive them. There are many indications of promise (1) Thirty-seven years ago, there were only three native Christians in all China, in connection with Protestant Missions. _ Now there are at least twelve or thirteen thousand (2). A much larger proportion have applied for baptism during the past year than in any previous. year, and the. candidates have been generally of a higher type of. character. (3). The empire is more open than ever for the preaching of the Word, and the Chefoo Convention of last year, together with the proclamations agreed’ upon, is proving a mighty instru- ment towards the more effectual opening up of the vast interior. (4). Not only is the country open to our efforts, but the minds of many, in different quarters, have been more or less aroused from their lethargy. REPORTS OF COMMITTEES. A777 (5). Multitudes are reading our books; and not a few are eagerly inves- tiguting the nature and bearing of Western innovations. We earnestly appeal to the whole Christian world for help. There are still eight Provinces in which there is not one resident Missionary. In others there are only two or three; and taking China as a whole, we stand as one Missionary for Massachusetts, or two for Scotland. Young men, first of all, we appeal to you. Standing on the threshi- old of life, it is clearly your duty to consider how you may employ the talents God has given you, so as in the highest degree to promote His glory. There is no field in the world where devoted Christian workers may.so effectively and extensively serve their generation as in China; and where the foundation work of the present is connected with such grand results in the future. If, after careful consideration and earnest prayer, this call awakens a response in your heart, say not hastily that you. have no qualifications. Perhaps you are better qualified than you suppose; or it may be your duty to qualify yourself for this service. here is in China a wide sphere for all kinds of talent. While we chiefly need. men able to preach the Word, to instruct the converts, and watch over the native church, training it for self-government; we also need. medical men, to heal the sick and train up native physicians; men of science, to elucidate the works of God; and men of literary tastes, to translate or compose books and to wield the power of the press in guiding and moulding public opinion; also, teachers, colporteurs, printers, etc; and last, but not least, devoted women, to penetrate the homes of the people and save the wo- men of the country—their Chinese sisters. Young men, let us freely speak to you. You hold in your hands the incorruptible seed of the Word, fitted to awaken eternal life in dead souls, and transform worms of the dust into heirs of God and joint heirs with Christ. Can you hesitate to respond to our call? Can you preter to spend your lives in comparatively narrow spheres, when you might exert an influence on vast multitudes? The fields are white unto the harvest, and everything is inviting you to noble service. It is a field where the most varied gifts and graces, the loftiest talents, the most ex- tensive and accurate erudition will find abundant room for their highest exercise. It is a service in which an archangel would rejoice. Can you turn a deaf ear to our solemn appeal, to the call of God,—and the silent cry of the millions of China. In the name of Christ Ariss. Let the dead bury their dead; go ye, and preach the kingdom of God. Fathers and Mothers, we commend these thoughts to you. Your affections are centred on your sons and daughters, growing up in strength and beauty, and your highest ambition is that their powers may be utilized in the utmost possible degree. Draw their attention to this land, so vast and varied, so rich and populous, in which the people are just beginning to arise from the ashes of the dead past, and, instead of re- straining them, rather rejoice if God inclines the hearts of your children to bring to this people that light and guidance which they so urgently need, and which Christianity alone can impart. Pastors of churches, heads of schools and colleges, and all in charge of the young, we appeal also to you. We are in dead earnest. We do not know what to do for lack of men. The country opens; the work grows. Think of stations with only one man to hold his own against the surging tide of heathenism! We are ready to be overwhelmed by the vastness of the work. Many among us are tempted to undertake too many duties. Hence the broken health and carly death of not a few of 478 REPORTS OF COMMITTEES. our best men. We beseech you, therefore, to place this matter before tle ininds of the young. Show especially to students that the completion of their curriculum synchronizes with China’s need, and that they are there- fore under the most solemn obligations to give the claims of this empire their earnest, unbiassed, and prayerful consideration. We want China emancipated from the thraldom of sin in this gener- ation. It is possible. Our Lord has said, ‘According to your faith be it unto you.” The church of God can do it, if she be only faithful to her great commission. When will young men press into the mission field as they struggle for positions of worldly honor and affluence? When will parents consecrate their sons and daughters to missionary work as they search for rare openings of worldly influence and honor? When will Christians give for missions as they give for luxuries and amusements P When will they learn to deny themselves for the work of God as they deny themselves for such earthly objects as are dear to their hearts? Or, rather, when will they count it no self-denial, but the highest joy and privilege, to give with the utmost liberality for the spread of the Gospel among the heathen ? Standing on the borders of this vast empire, we, therefore—one hundred and twenty missionaries, from almost every evangelical religious denomination in Europe and America, assembled in General Conference at Shanghai, and representing the whole body of Protestant Missionaries in China,—feeling our utter insufficiency for the great work so rapidly expanding, do most earnestly plead, with one voice, calling upon the whole Church of God for more laborers. And we will as earnestly and unitedly plead at the Throne of Grace that the Spirit of God may move the hearts of all, to whom this appeal comes, to ery,—‘‘ Lord, what wilt thou have me to do?” And may this spirit be communicated from heart to heart, from church to church, from continent to continent, until the whole Christian world shall be aroused, and every soldier of the cross shall come to the help of the Lord against the mighty.” STATISTICS. 450 OF PROTISTANT MISSIONS IN CHINA, STATISTICS Statistics OF PROTESTANT Missions Colporteurs. Bible women. Hospitals. In-patenis last year. preaccirg places. Christian worship. Chopils and other Church bu ldings for Out-patients last year, Dispensaries. the Native Christians for all pin poses Lt t yer Medical Students. Tot Lcontributions cr Patients treated last year. wm w de eS 2 251| 4167) 3 | 2 = § 2 D> 3 7 5 g 2 =]. = é = : : 3 3 2 US | 8 se) 21/8] 8 ie | Qf sg 3 2 S/./8]./a$é 3 SSeS has = =| 8 : g|sel os Sj else] als sla S12 s a S [iss we Ss/$ 15) SF 12E| 2/8] Sissi = iss] £83! ssl gle lZ/ a) Sis vez & ee zelelalsles)e/$] § (arf i823] fal $8] 8/3) 8] eae) ] SE Ss) S SS a ee SS i BN lk] & al & als s 13 ilSy] § Bsisg |] | 2188] & a s 2 B s S72] § SBI s Se sl Big S ‘iS | & Q 3 3 Ss Ss} 2 . aes &| 3 is 8 é a lA is <| 3 2. el ae a ' . | reais 1 | AMERICAN MISSIONS. | i i Am, B. Miss. Union, Ningpo, jj) 3 | 19: 9! ae | 4 | 301{ 149) DO cee 4 ass Do. Swatow, 1) 16 3 as 3 | 407) 222 an 1 5 Totals, ... 0... a SR PAS Wie 7 | 708) 371 10] 1 5 Am. B, (South), Tungchow, 1 2 2 ‘ 1} 120) 74 ode 1 Do. Shanghai, 1 2 1 BE] we | S6p 42 18 7 Do. Canton, Lo} Bet Be pas 1 | 159) *96 80 13 Totals, ... . a} 7] 5} 2] 2] 3e-] ang 98 21 Am. B.C. F. Miss., Pekin, 6 9 ef eee 3 | 267 iso! 8 a si Do. Foochow, | 3) 16 Bob acs 8} 17.) Val 70 2 Totals, ... cell 9] 25 } 15 |... bat | 442] 298! N44 70 7 i Pat Am. Epis. Miss., Pekin, Td ce Pate Lave Te db BOP SO Par wise’ “ee Tae Do. Shanghai, 2 | 10 Go sox Box | TUG Hd 86 *ay) 1 | 18 Do. Hankow & Wuchang, | Del sie 3 sae 33] 29 i ave | aes 5 aa Bees | aan as aoe Totals, ...0 2. i 5 | 10 3 | soe | vee | 253) 143 110Y ry 2] 1g |A. Meth. E. (North), Pekin, | 2 | 4; at..] 2} col 34 264... 3 eeaip ACB Do. Gentral, |) 2 3 | 2]. Oy Bl Oa Bh aes 2 12) tec aes Do. Foochow,| 1 | 76 $72 | 1] 71:12 y 836 41g! 1 6 370) 1) 15 — : —— —_ — —|— |— Totals, .. wt 4583 1 76 | aia [1,346 894 ' 7a! 23! ase! 2 | 20 i 48] STATISTICS OF PROTESTANT MISSIONS IN CHINA. : . . & og g|2 & a . é Fe Fd § al, ‘ = 3 2 (BSs Woe. f(s] ein ts £ ‘ > ‘ 3 3 #13 .] 38 -leses i = | .i©8 | 2 liges ve Bi 3 g = a ce 3 3 3 RS S 2 8 Sse] s s FE [SSS . ls 2 2/3 Bs Se lke] & | & & i221 § : s |i=el is S| 2/2) « las s{/sf/2tes/8 ss] 8) §] sys slles 8 iS S| Srsse szl/e|S|Sieel S| 2] Sse) 2 feel = l8di 2 eel ei2/ EB} ( S| ShSs £; 8] SS 8.88) € esl S | 8 ls] 8 [SSe \Name-cf Bfission. 2t;2]e/2 38) §) 8] s (Rs S1Se] S 8g & 2) 2/8/38] a/S /S Se SLE] & fg siS 2] BIS Es; 8 | Else) 7 ss 8 See SRS ERs ial S Pals a) hPa Bla) S/S] 3 lee 8) 2) 3 es esl g ib" 21S 7S bes S216 = 2 (8 's| & Ss a = s = x | % Sissel] 3 S| 2 ieB xsi S 3 Is 2 sees 23 sie") s 3 Q & a 3 5 s|iSs) B70} Vee Ss! s SiN fF | S 2 V5) exe fase | 20) 4 2) 4 2 antl aedeloltues wow | B120.0 Do, Canton, 14 4] 2]. | ae} 250] 120 130} 1 | ra 3] O51] ao TY] ae, | | 2 | 90 13 |} | 10 2 973)24 851, 14. | wae | EL | {5100.0 | —_— |——_ ————— | | | —___—_- | —— A —— Totals, see eee 10 35 | 25 6 14 {1,438 728 110 8 145) 18 282) 10 146] 14 241 1 I} 1 523) 52 13 | 40 30 34 1 973 24.851; 3 13,200) 12 $1128.14] ae pele Ties | eae le | mapresiisontayaocne, | law | Bbw mol a} A ell V4] SM) Ef WB hee | | Oe | st sel Feed 2 I Se well cage ee“ ca gua ee tn Do. Hangchow,| 1}... ] af...) 2} 1s) 7 dil ty} is) 5 | 90) 1] 80 | ri a} col Tif 2 DP] 2p eb af vee foe [| 15G) w. |B 22.00 a Wy I | | Totals, .. wf) 2 | a. | 2]. } 2] 22) ay afl 2] 2a 6] tos] 2} 30 2] a wh 2] Vt Go) lof | 8 2! 5 i wt ef oe | uy 180)... |B, 22.00] 8, | f] | [Reformed Church, Amoy, 1); um] Fs] a] &] Bol 402) iso] wef well @] OO) J B5 aie | ace pt Bf at sed F 8. [PE nl cc MET cea Wh eee! | ose [ee | wee | cea | cee |, $1082.50) | cae po ree : ena Totals, 2 .() 2} 14] 7] 2] 5] S91] 402) deol ...} ..) 6 | 90) 2] 25) ff BP Bl wf ef TH 8] 12 | | | 1 vs Ieee bee ee $1082.50} —j|——_| —|— aos panes =| Woman's Union, Pekin, Vl sss [deol eapaet! 3 1| Alt sce bessee)| cece | aoe] Bef BST ase foecelh acc] add cce'Poged) Dee [oe bab oth ae msi eed Fedeccsci lie case MBaRata, cg men KV ce Van Vee Evert SEL dll ee Pe awe ce LO ce Wawel col eee see! eh cee LB |e vac Sauileaac alk ee 482 STATISTICS OF PRUTESTANT MISSIONS IN CHINA. Mes : a { ! . eS i < ae IMS eg I 3 . z 8 | : i 1s 2 3 3 § § jP SIs 3 | $ g 4 iS Ds Wes(e) 2] E lal 3 5 : § = 8 si. | 8458) 2] 2] ¢ [esis s s mlels | BESS Sei 8 g jes E -He oto] 3 =. $ Sileils ls] 2 iss) SE] S [PES S) s lF | eS iS £22 2 eee, eS I28) £] eo] se lbels les [Eel e iggle |2/ 218] 2) S28 £12] Sissies] Slee] £ | elec! § SEs Wamegfarsion, lat) Sl[el 2 (SS) 8) =) =e [88] § (88! § (88) 8 ($4) 8)/ BLS] els lS jes S18) = fegiSs) &iSs) F | SES Suess a SSlf (S/S SS ELS] Eas a8 ele Pele] Sle] §) a! 3 iBel 8) S| 8 lesiggis (B72 Sle BUSRe Seis} ale ces : Ss} |g a; 13 E(“(Sisse[S |S pseesr "ie | Bia is | sles ag & 18 8 ig . S) & a QE) B sais & ma |S = | $ S55 | = = \ > x 5 i & x 8 33 ! : bad pe sleet lees | LS i ‘ 1 BRITISH MISSIONS. | | | | Poa } 1 China Inland, Central Branch,.; 3 1 Bed gee ap se ee ee ee wee Wh soee fate pt tee he oeae ez fovea dP wee | sees fsa: 1 Lj] cee | cee | cue | cee | cee | en HL one Do. Kinkiang, VP Dp bye fone | Bal 8B) ABE] ce Loe foes | one ven | cee [cee [cee | nee | oe ve { 2] Ld oe fl ve] 2 wes: || ge Do. Nanking, [hing] 1) ..} Lf. do Pe Wl cash seell caved! gag beets] ay teaver [heen eee wet fl oe ead M4 Df ke || sae wide wee Do. Ningpo& Shau-| 1 | 9) 2]... ] 1 | 136 70) Geil wey wep 2] dO 1 | 2) wef we] ep eed 2{ 9!..] 3 |]. fn dee] 0b Do. —‘T'aichow, 1' 6) 5]... | Gof 55) aa! bas} wohl eee ds eel ae | SR ad eel] eee ON oa aze. [eas Do. Tunghwo, iL 6b © bec 1 a | tel aol ast cee | een | osse ceed ee eee fatal aye! ees tH} at a] si) a] el aud aed ae i Lo. ‘Wénchow, Bo EN SEN ogee ee Te SE FE seed ae sus | avy | aie | aoe ie BE Sb ee exe) AH aw ‘$ 13.22 Do. ¥angchow, via] oats. | .] ip mh oy tp as] el ef ad sss | Gee, | Bech oes Wf sash BA eel see] Dp ee Hh 9 Do. Chinkiang, 1; 1 1 fa. |) BIG 28) 22 Gi sea |) wee YP Gear | sega 1 wee | cee | wee | vee Le sae 2] woe |] oes 2 ae Totals, ... oa {| 29 | 19 |... | 2 | 435} 272) deal} 2] a1} 1 10 4 aT] eee | sea: | gue [201 dap 8} 20] 16] 6] 3) 34]i .. 'g176.52] Church Miss.-Soc., Peking, 1 LU } see] ase |! wee 40} 25, Alt 1 6 1 st! 1 7 Bef UD) feeed! eves] | See aie 1]... 1 1 2 | ate ee Do. Shanghai,t Th xe Ll adse: |! ee 48) 36) I2) .. | ee 2 BG cosa- 4 sever deel weed wkec|) wee] aoe aes 1 evel e38 1 1 ais ue Do. Hangehow,|, 1) 2] 1 1} 29) 15; ddl] we] wef 24 2M we] ae] Df S| wef 34 2 oe 2 eed A] By Sp a S 42.44) Do. Ningpo, 1} 13] 3 3 | 247/*149| *o8! 2] 36) 7] 110, 2) 35] 9) 85] we] wet 1 4} 14] 21 44 6lairdl aw. 8200.0 Do. Foochow, 2 | 85 |*44 44 | g00]*534;*266)) &§ | 14] G6] 90} Ly 2] we] we] LP] 40) .. 5/} 80] 4) 1] 12) 807 .. $500.00 Do. Hongkong,|! 1} 2] bf. | we} 40h 19) Qafl 2] ce] 2 | 150) we | wee} ove | cee | wee | eee | eee 1} 3} ..]) 1 WN sees fl wee ff cee] cases evar coed ow [A 24.00 i a pene De jesse tts \ Totals, ... ...{) 7 1103 | 50]... | 48 {1,204 78! 426]) 4 | 56 | 20] 437) 4 | 65 | ..} 102] 1 | 43} 2 10} 103} 6 { 8 | 22 | 99 | 1 | 269] 4,000, 1 Society for Propagation of i | the Gospel, Chefoo,!, 1}... | eee | eee | cee | see | eee fo oer wee | cee | cae | cee | cee | cee | cee | cee fee | eee cee esa | awe | ever | ase |] eee 1 asell wee} see | wes ‘ i——| — —| — | ——— Totals, se cee |} Lf cee | vee | vee | cee f cee | eve | nee [E cue f cee [cee | cee [cee | cee | cee [cee [one foes | eee gen | aeahili at a {Baptist Missionary Society, | i | Chefoo and Chingchow,, Ll @] Bocce face} G2] SOP) TOE ce oan] weed gee | wee ff wee Poste TP ase \ vee |e 3 (Ge ae ee 5 30.00 ee al ale ae i mati sp ell WA SL Gof xe Poel BR) BOT HOE seg | eoed ow | aed ue | es ll ace eee we owl Poe ake we S 20.09] STATISTICS OF PROTESTANT MISSIONS IN CHINA. S a a G Sn ee ay mE e a B R 88 = & 5 say 5 E & s g Sout. 5 oC oS Ed oc6 oe a o hp : wy ¥ 4 2 ” Soe 2 Zz Q a 5 at “eo Q S 5 BS 4 & 4 B&B w Q 3 8 a 3 4 o 8s < mR s Oo ¢ ° 5 2 ‘38 qq Bea £€ G7 @ EF € S £ SGpune & = B PRE Sf Fs fF F R # 3 F ZBEEBE B e oe EQ AE & 2 BR gE i 3. : : mw m8 ie” ee. & . 5 we Yon Zo eb gs Bee o eZ ie a Po 7 aH 3 Ea 4 @ Be & = Be ish ) £ £ = By : = ; a Pas | | | | Stations where Ales lbp alee ae ee 1 mansionarres reside. ee aofwrwie bata | e|/SelZli abaawt Out-stations. 2 Ag afomee fafa Jo} a |S) i aSunn Organized Churches. ‘ | ; P pes ee ee : wit Wholly seUf supporting. 3 | : eth: Bs cn | ee at . | Partially self vila av Dae ts | supporting, Y ton |e os ~zzlizlsele earn Gp : ays $|&ss8 a] 3 Sele | ‘communicants. i Blow S72 Sis wt Males. 21S I81Sse2 12 ste 2SEs | ~ a = aS Femules. als ale 23 AE: a BSES ae noe is : srr? : : ae ae ee Boys Boarding % ot i : Sn Schools. stp fe lteig [Sle lee |@ feteeee Pupils. A ~ 5 Z : alc Boys’ co fosn olevine w]e apo oli moe? Day-schools. oO oo S ao w we a foo Si Bey es Pupils. nn a se sow a a on uw oo oo > . i . @ eee : 2 xe eS Girls Boarding eae : ae A Pies SES PS : ioe ey : S ea Ss 3 $ ee Cs ee ee Schools. pit i pat alee PP oe Sl )ii2i¢ 8 Pupils. : : orl es eS Ge na ates worl RS ak Nag . Girls : 2 Day Schools. - Dols S| eSpisS foaloaJRITa] st: S8: Pupils. -~[e : pig : i to | wo | w fii a Theological Schools.” a fo apeii: Ae Rl la | fio mei o Students. ple eo laet ts i [2 afar fe pi ei ic: Sunday Schools. i K tS : : : ah eS | ad Here Scholars. fi 2 2 2 an a s 1: a] =i we [ope fw» | o | = eiait School Teachers. sls ae e |: | a fs a 5 Ordained preachers se AD pects i ‘ ee and pastors. Bie Stlawew |o]lo | aja | S1i Szaaew | Assistant preachers. 5 : oe |) ae : : eo |e | SIit wwii | Colporteurs. ~~ | efeiid : : fe | Oo | fof pe ee Bible women. = SSeS ss - a 2 | None | Church buildings for : i olwoeerw wlio w | to Ye: OD DOH tS, Christian worship. a : two | wo ol]: -e:: Chapels and other rs woloaiew ala alo Sees erp oe preaching places. — =~ S EEEEEEEEEEEEEERa a S)ttie ls pp pele [eies eee Trospitats. a 5 7 L 2 ‘ f a ee eee In-patients last © : a ae : : : A & lit: =on year =: | Easne ear. § ss — i . A . » $2 2 ae ae * Se Ln : fii: : : : : | “2 | fof of eo Out-patients last year. a]l oe - aS # % . uw fe noo ’ wo_l_@ 2a Seat ae slo leleees Hele (ele le | eeaies Dispensaries. Sls 2 eed 2 aifie? tae Patients treated last a. Les ‘ ag! ag : a foe te a) & SIME Paes 2s 2 myi iis tear. aloe I Pp ele \eleary lids jele |e] tal Medicad Students. es Seen neal pl eaten Nie praesent! Be ROAR |) a | w) we | & Raw Total contributions of 2\83 S/S588 1,2 2/3/38 ]8 S28 the Native Christians for sis eslsesegistiesisiets 22R all purposes last year. oyeursoiddy 10 poSeioay . “TeVougo JON + “UOIsSI_Y oy} Sq PoUTezUTEIA ATWO sodTAIOS BUOIBTAI oy], t STATISTICS OF PROTESTANT MISSIONS IN CITINA. 4B A: = 9 S oS 5 8 2 9 8 e a B ay Gc 4 ce. Wm 1 o & Ss 4 5 yg a a y B te 4 | . se & vg 8 § ree mt oo sf ‘3 og % = Ss 8 8 48 3 3 @é #4 & 8 a 3 2° #26 £2? 6 * @ EB & 2 & = oof ff FE Poogak | PF FB gy 3g a 8 aoe g = s < : e mn 3 5 : mae ‘ ae SO) 3 aq : a w : iz : S Qaaes gS Hi Se y = el BS oe See gC a: A ‘ ‘ = , o eee: 3 2 : ; ES: é i - | | : ai Stations where Se NL? ease | ZS ee eee eee missionaries reside. = | = sls : i | wf wi wo | w Bal gee Out-stations. east : | : w]e. toys iP mie ffi Pl Se Organized Churches. : | : : : : | : : i: : : st fc So Wholly self supporting. : | : r : 2 : : “2 r : as | ag Partially self perl IL ‘ 7 Z ae 7 Sa ee supporting, ele fells 7 |: dae | tapi ele | sl se Communicants. wo low oo | & =i =I= 2) a= Se. bs | = 2 : i | si geet | rem cy ee 2 s Males. elo la ow be tet te Le te Le ' ~ i 3 4 * |e |Fl2 Be dice tw : a ee Femutles. aw |e a oo oS Se ed bk OO) a) | ef sets | | we Nbages Boys’ Boarding eee eodle te al 2 reas ee Lise mp Schools. = ele leet lee le ies Dupits. a : “ | : i ss Boys’ co She me va - ab SS. Day-schoots. e elt (ale Hel ae Pupits. a ots wil w ols eles 7 . % fs : : Girls’ Boarding ei eee eh poes : FS Leer Schools. és} ea B|s : |: eles Se e- lisse Pupils. he da | : 2 fs | a oe te | ae (ag Gins [ee : : : ye : : : Day Schools. s 2 . . F ale laa 2 |¢ |e] Be: pepe |e faa Pupits. fee Pea dee poy: : | os | oe | te | ee Theological Schools. afo jets : : | i ue S | 2 13 NS ars | Students. @ ei: lal: ele ja fee qe]? fess | sunaay Sctoos : 2 : | : ais | ss | : a 4 | : | : | : | i | Scholars, ois S | = 8 | re | we] wt | : | : | ay | bony | School Teachers. istioek : : tos : : ie ; ‘| Ordained preachers m~ fe wf iw ie : : eo ¢ ee and pastors. zlez i : | se nee os | ee | eer Assistant preachers. gra | mf: | : | i me Colporteurs. : i | of wt | : | : 23 Bible women, wt es [re z | : 19 9 Church buildings for cee Fer i a ei eels. kee ee he. a Christian worship. . Chapels and other [ss 28 : preaching places. : 3 i 3 : melet : | i wf wi ITospitals. r : : : : : se | oxy : : <1 | aye In-patients last : : i : $ g oes i . ie oe year. . * * . 7 > eg. . . 3 : : : | : : ft : : tw | wt Out-patients last year. + (4 2.8 rs i @ | “@ on heat ea! pose 5 vee yee : : : pert : : : | pot Dispensaries. oe ee e [ls . {. ere. a es | ayes Patients treated last sng e 13 ae S| Ss: : Gs Pha year, ~feo pe : A : 5 pot : | : | ro | wi Medical Students. O32 | & Si | ¢ Total contributions ar : : & oS i ; x : . 8 the Native Christians for sig os o all purposes last year. 485 STATISTICS OF PROTESTANT MISSIONS IN CHINA. SUMMARY. i afl 3s i : 2 Te | s lees ls 21s ea. ie is | ols 3 g eb issleal is | £1. (8 ls lees Weel ge] S/S RSE is.|.| eel. bo lélelele!2 eels] | e ieee ais] s | 2/2] § lass , = Ssgli {S| Sleti si 2.2 ise! 8 [es SEs gs S/S lB E/St S|] Sas ELS] sissies sie] s ETE |S (ge3 Nam: of Mission. igs Bye 2 lFsl 8 S/§ Q3| § Se SiS se] & (Se & 18 Sin (StS esl (5) FP pselsS] &-- sl 2 2 iS 8/2 ESE isles} SiS IER E S,ar8 (PSs (28) e Ps fe SLA L/S) sssl § | S/S HSS Se Sic SF} BIS") Ss LsSE \s2 &} se fles Ig & 2 = Si~/ ELV SSB SiS] Rs leziss Sih 2 {218 Sis es Re S[ Fs 3 3 2 g 3 Ss] 4 SE SISE £ / 8 S/g | 3 less e, tebe & - “TS |< SiS & 3 & | 3 iss | = ; : 8 ' $ Sse AMERICAN MISSIONS. | F i American Bapt. Miss. Union, !) 4 | 3) | 12 | +. | 7 | 708) 371 qo} Lies} a} iy 1] 5s] if so Of} 3] 34] 37 Az ut eee een hese 1 Do. (South), | 3) 7] 5 1 | 2 | 365} 21a gs) 1] 29] 5 | 98} 1] 21] 2| 105] 14], 4} 9} 1] By 6 seadk asta h eke 2 Seventh Day Baptist, a seit! 1 Ie le Is 7 Loni fars ch neess | taahs| asked nga saat esec Ree irate! Se Dol set Lt eau 1 san [Te See Po kee American B. C. F. Miss...) 9° 27) 15 | | db] =~, 298 65, 2| 50] 6] 7 2) 7] 13, 237] 171] 2' 25) to} 2] 13 251) 4,167: 3 Do. Episcopal Musion,,| 5, te; 3 | | .. | 253] 143 gig} 3} 43] 5 | i} ay is] 2] Gol 21 af 51 27 8] 6 143118,013} 3 Do. Meth. Ep. (North),;| 4; 33 | 76} 1) 78 |1,346) 894 130) & + 78 | 23] 392) 2 | 20] 57 | 914] 38 | 10 | 78] L | 13 4) 25 23] 604; 1 Do. Do. (South), !] 2) 5] 44 -- tu. | Way 50 my) ij iz] a] 24} ..] 3] 8] 16] 9 4] a2} 2] 3h 5: xis uss | Lo. Presbyterian(North)'| 10 | 35 | 25 | 6 | 14 }1,438} 728 282} 10 }146 | 14 | 241] 2] 11} ay 523) 52 4] 13 | 40} 9! 9 | 380! 973.24,851, 3 Do. Do. (South),|} 2 [| .-: 2] - 1 22; 11 10s} 1 | 30] 2 Me saech I 1 GO} VO |) ear {BET wan Pawn 2 axe Wh ae] Yee Pees Reformed Church, ai iw, 7} 2] 8 | sg 400 go} 1 | 2] we] we] LY] 8] wef we] 7 3! 12 veal DEW sae AY see fh see | ose OP ean |) anes 1 s1082.50} Woman’s Unicn, mae 1 dae meet il) Bedell ave 5 1 es 1 28. | wag tt daw | ew ve eee 1 ete 1 aap 2 2 as 1 see cee | one aes a in —_ — —— —. Bone mene ean —— Totals, ... «|| 41 | 215 | 150 115 {5,300/3,117'2,183] 19 | 347 | 93 [1,255] 24 |464 | 57 | 957/ 9 | 94 | 92 )2,110/ 178 | 42 | 212] 28 | 62 |} 113/183 |) 6 f1,390/47,635) 14 125107 31432,84' BRITISH B{ISSIONS. hee China Inland, «wee [| 1 | 29] 19 2} 435] 272, 163'| 2) a1) 1 4 Seal ase ex, wed oioe] 4] 8 | 204 167 GHB} 84 Led ep cee | cee] ove] one 1) 176.52 Church Missionary Society,... |) 7 + 13 | 50 43 1,204] 778! 426] 4 | 56 | 20 4 Mj} 10a) 1 2| 66] 35 || 10/103} 6. 8 || 22) 99 |) 1 | vom 4,006; 1} 500] 5 |], 866.44 Society for Trop. of Gospel, |, 1 | ++ | ++ ayes | was | sae [ll See | on es | see xa} see |) oe see [cee fate ae fee 1 se lt eae ‘lhe rere Noten We Rates| eee ane Paptist Missionary Society,... 1 2: 2 sex 62} 50 12 axe wee | coe By nce | one 1 1 | 1 799)... |Iyp 30.0 London Do. 7! 48 | 33 26 [2,065]1,875 S¥0| ../} ..| 8 64 3 1} 25) 10} G | 45 we. {7,198} 2 |/.,1395.70) Methodist New Connexion, ... 1} i. dl 7 |} 429) 312 UIT]... 5 see pene 25) 2 7 | Mo § 15 win nsw | 4 he 60.00) United Methodist Free Chureh,|} 1; 6 5 5 j) lal) $l 60! 2 t 7 Gl ses It ata tl soe [owen ft 2 8 wwe ous) wee [hy 21200 Wesleyan Methodist, ... .../; 6. 6! 7 7} 301) B22" TE! see} cae | 10 weenie NO... ] 44 9 | 290, 17 10 seep ae 1) 179 03 Canadian Presbyterian, Vit |... ve} tar] os 62 |S is | age. | aoe wee DT BA aw] eee | ceo [Pays | 2 1 | 1,356 +» 200.00 English Do. wee 2 } 49 | 22 33 j1,0Us L044, S64] wf a | 17 1 WB] arf ose 2 21. | dxey |! ces q 1 | 47 suey |: wise 91302.8! Trish Do. aia Bo Beh exe ws 31 24 Qh 1 4 22 sive soa |) WE |) cave 8: eek Iwate sears cise heme oie 3 4% Saeki: aay ctch United Presbyterian, |} 1 | 2) 1! ve { BY] dt) BOF i ef PP awe] Wb kG wb aed eee] oe] Befpse | 1 1 | 160 1 ]6,391) ... jl, 7.50) Unconnected, os. eae vee || OL | vee | vee aaielf eee | sae we! ce wee | ase] age | eet ee] ee | EP Ap Py web ee Re | seo seed ven] ae % 1 ne! | _ 1 — | —_— '——_ | Totals, w+ we |] 42 | ass | 150 128 is,4dala,26a'2,2001 @ | tis! 70 f1,a7t] 12 [189 | 24 335. 9 {115| 23} 495] 88 |] a8 | 265 10 |z,340139,870 4 |ici74! 10 ,|g1789.0 SC RAUNG KUN OT, T+ &: = = = 5 x d-yneu ay) G} aduasayar YITA, *Z—"ILONT 1) UL snoqeys Jo ad jum TENOR oy} juasaidot JOU GP KUOLRIS-JUO pu sual ‘sasro Mott LUO JUAsOUdO. SKEMTL JOU Op STaqtuNU 3tqy ‘soumsuadsyT pur syryidsopy oy} ye sjue soon AUUPS OI} UT SMOLTIS AALIE STIOISSILU TNOLAWp SaouRysuL Aunt UT sv S STATISTIICH OF PROTESTANT MISSIONS IN CHINA, o Soe 528 Bos oO » ae5 = 2 eee : a go FEB & ze B78 im 2 §i = # & f2's3 ; or eke Stations where es Nite misstonaries reside. Foy ger oS Out-stations. mt so w 21 ae Organized Churches. i Noo $F fogs Wholly self supporting. eee es. Vor ys to ase L artialiy self Sarl tw Senge supporting, been jer ot S | way Cc icant. ei see ‘communicants. ow -s So oe ne ass: Syl Se eS Males. a oe = Now So): ee Females. a i SS eee 63 Boys’ Boarding of ee Schools. elzrre Pupils. ~ Oo a 7 | avec Boys x Be Day-schools. are aerate glrae Pupils. = laos = 5 aa a a5 =» Girls’ Boarding eT Schools. a SS | Pupils. SLEGE “ide ol owe va ds’ be Se Day Schools. 8 ee | Pupils, salons Sl wee Theological Schools. to po es Students, = woo z)i és Sunday Sehools. a a Se ee | Scholars, ue i) BS ceSuion ee | School Teacher's. LY HO No Ag 5. oes Ordained preachers Se be and pastors. ds ga ee he Assistant preachers, = ee aS] eSB Colporteurs. Ss | o2 | Bible women. | Chapels and other Church buldings for Christian worship. preaching 7 laves. TTospitals. In-putients last ye. Out-patients last year. Patients treated last | Dispensaries. | pear. | Medical Students. | Yote L contributions of the Native Christians for all purposes list year ‘xuvwwod dyn 486 2B a Fk g ee os & a 4 Sy 4.3 = 2 3° 2 $ gE? 6 i es 5 a & : fa = : ° , 4 : a i Stations where Pee missionaries reside. Ss] rs Out-stations. s[is Organized Churches. : zt Wholly self supporting. z i Partially self : ot supporting. wlee Communicants. io aw ie B25 Males. fe a x 3 | oS Females. et SS eet Boys’ Boarding Sp as Schools. = 1 4 Pupils. a on i= Boys’ tee ff San Day-schools. ce bene Pupils. aI os : Girls’ Boarding ees Schools. bes it Pupils. = we ea Girls’ ep es Day Schools. ala: | Pupils. Sb eee Theological Schools. Bo SiS Students, i it Sunday Schools. : | it - Scholars, 4 | Sm School Teachers. Ordained preachers Peal saris and pastors. Soe Assistant preachers. wl woe Colporteurs. Bible women. Church buildings for Christian worship. Chapels and. other Hospitals, In-patients lust | yeur. Out-patients last year. Medical Students. Total contributions or the Native Christians for ali purposes last yeur ‘xuvwwad STATISTICS OF PROTESTANT MISSIONS 1N CHINA. 48 9 ( MARRIED NO. NAME OF MISSION. a ee ee TOTALS. WIVES. AMERICAN. 1 American Baptist Missionary Union, 12 2 2 16 2 Do. (South), ... 8 3 11 3 Seventh Day Baptist, ... 4 Am. Board of Commiss. for For. Miss. 40 3 7 50 5 Protestant Episcopal Mission, 10 2 12 6 Methodist Do. (North), 26 8 8 37 7 Do. Do. (South), 6 1 7 8 Presbyterian Mission (North), 44, 3 12 59 9 Do. (South), 4 3 3 10 10 Reformed Dutch Mission, 4 1 1 6 ll Woman’s Union Mission, 2 2 BRITISH. = 12 Baptist Mission, 2 2 13 China Inland Mission,... 28 16 10 54 14 Church Mission, 28 4 1 83 15 Propagation of the Gospel, 3 3 16 London Mission, 38 3 2 43 17 Methodist New Connexion, 8 8 18 United Methodist Free Church, 2 2 4 19 Wesleyan Mission, 20 9 4 33 20 Canadian Presbyterian, 4 4 21 English Do. 20 3 23 33 Irish Do. 4 4 23 Scotch United Presbyterian,... 4 2 2 8 24 Soc. for Promo. of Female Education, 3 3 CONTINENTAL. 25 Basel Mission, ... 12 3 15 26 Rhenish Mission, 10 1 11 BIBLE SOCIETIES. 27 American Bible Society, 2 2 28 British and Foreign Bible Society, ... 2 2 29 National Bible Society of Scotland, ... 4 4 30 | UNCONNECTED. 6 1 7 Totals, 344 66 63 473 Total number of Missionaries 473 Do. exclusive of Missionaries’ Wives 301 Nore.—Some alterations might have to be made in a few of the above figures, for the sake of perfect ae- curacy. but it is believed that the totals wowd not be affected materially thereby. STATISTICS OF ROMAN CATHOLIC MISSIONS IN CHINA. 488 TATISTICS OF Roman fATHOLIC Missions IN CHINA. FOO Taken from the “ Bulletin des Missions Cutholiques” for 1870.* EURO- VICARIATE-APOSTOLIC AARC GOW BHTSSION? PEAN | {NATIVE | CHRIS- oF MISSION-| PRIESTS. | TIANS, ARIES. North... .., | ... Congregation de la Mission .,. 14 20 27,000 cr (Lazarists), Pech rage ai Do. Do. Do. 5 15 20,000 East ... «|... ... Society of Jesus, .., 11 ea 20,000 Shantung ... ... ..].. ... Franciscans, 7 7 10,750 Shansi ee. hae) ak Do. 8 16 15,200 Honan ey ae ea Milan Congregation of Foreign 5 Sith 3,200 Missions. Kiangnan ( Naan he ws. Society of Jesus, ... ... 42 236 81,000 Kiangsi ... . . | ... Congregation de la Mission ... 5 12 11,000 (Lazarists) , Chekiang ... 1. w.. Do. Do. Do. 7 16 4,000 Fokien re .. «Dominicans ate and 16 10 25,000 (including Formosa) Hoopeh ... ... .» Franciscans... ... 20 14 16,800 Hunan Ma, GR, ae Ses case Do. wis. ts 3 11 2,680 Shensi Site. sAteee. e ae Do. ise hes i 17 23,000 East... .. Congregation des Missions 10 ea 38,000 Susdhuen Etrangers de Paris, West ... Do. Do. Do. 12 a 35,000 South .., Do. Do. Do. 12 sa 17,000 Kwangtung .. ... Do. Do. Do. 21 ait 20,000 Yunnan... we Do. Do. Do. 11 een 8,500 Kweichan... ... ... Do. Do. Do. 19 ane 10,000 Manchuria ae Do. De. Do. 11 Bee 8,000 Mongolia ... ..._ ... | Belgian Congregation of Foreign 8 Sep 8,400 Missions. Oba, see aarthote ate ade eee a ey, ate | 284 $138 404,530 * These statistics are the latest that could be obtained, but are correct only to the year 1870. Since then there have been some considerable changes; for instance in Kiangnan there are now 52 European Mis- sionaries, and 88,000 native Christians, instead of 42 and 81,000 as above. + The figures in this column are taken from the “Annals of the Propagation of the Faith” for 1867. t This does not represent the full total of Native Priests, as there is no report from some of the Missions. INDE Xs AxpsTRact of proceedings, 9. AbDvaNTAGES of the employment of native assistants, 323. ANCESTRAL worship, 367. AppeaL to the home churches 475. Baupwiy, Rev. Dr., Essay on Christ- jan literature 203. Batpwin, Rey. 8. L., Essay on the self-support of the native church 283, speech on medical missions 126, on foot-binding 138, on secular literature 235, on the elevation of native church 268, on duty of foreign residents é&c. 282, on native pastorate 321, on employment of native agents 333, on stimulating the native church to Christian work 347, on questionable practices &c. 402, on treaty rights 414, on church unity 438, on training of native agency 458. Barcuet, Dr., speech on medical missions 128. Barcuay, Rev. T., speech on train- ing of native agency 460. Barrett, Rev. E. R., speech on questionable practices &c. 401. Bust means of elevating the native church 255. Buopert, Rev. Dr., speech on preaching 83, on woman’s work 154, on employment of native agents 336, on principles of translation 428. Buppuism and Tauism 62. Burcuer, Very Rev. Dean, Essay on duty of foreign residents aiding in the evangelization of China 272. Butter, Rev. J., Essay on the native pastorate 304, speech on schools 197, on Christian literature 220, on secular literature 235, on questionable practices &c. -H-4. Cunristian literature 203. Cuosine exercises of the conference 465. CoMMITTEES appointed by confer- ence 17, reports of, 471. Conszcration essential to mission- ary success 45. Corsetr, Rev. H., Essay on the native pastorate 299. Crawrorb, Rev. I’. P., Essay on the employment of native assistants 323, speech on Buddhism and Tauism 75, on foot-binding 137, on woman’s work 15¥, on Christ- jan literature 225, on church membership 252, on self-support of native church 295, on ques- tionable practices 396. Crawrorp, Mrs., Essay on woman’s work for woman 147. Dopp, Rey. 8., Essay on boys’ boarding schools 188, speech on itineration 109, on Christian literature 224, on self-support of native church 298, on native pastorate 317, on employment of native agents 335, on treaty rights 413, on church unity 441. Dovatas, Rev. Dr., Essay on sys- tematic cooperation 443, speech on Buddhism and Tauism 73, on itineration 112, on woman’s work 154, on Christian literature 223, on duty of foreign residents &c. 283, on self-support of native church 298, on native pastorate 318, on stimulating the native church to Christian work 3-5, on the opium question 364, on treaty rights 417, on church unity 439, 490 Dovrawairs, Mr., speech on medical missions 129. Dusoss, Rev. H. C., speech on it- ineration 109, on woman’s work 152, on secular literature 237, on the opium question 366. Duxes, Rev. HE. J., speech on self- support of native church 297, on church unity 440. Dory of foreign residents to aid in evangelization of China 272. EccimsiasticaL union of native churches 429. Evxins, Rev. Dr., Essay on Budd- hism and Tauism 62, speech on preaching 88, on woman’s work 158, on Christian literature 291, on secular literature 238, on elevation of native church 271, on native pastorate 317, on the opium question 365, on question- able practices &c. 404, 405, on treaty rights 414, on principles of translation 427, on training of native agency 463. Farnuay, Rey. J. M. W., speech on schools 196, on employment of native agents 334. Fext-binding 132. Fistp of labour in all its magni- tude 55. Firipe, Miss, speech on woman’s work 156. Fosrzr, Rev. A., speech on preach- ing 88, on duty of foreign resi- dents &c. 280, on stimulating the native church to Christian work 351. Frrsr, J. Msq., speech on secular literature 238. Gautp, Dr., Essay on medical mis- sions 119. GoopricH, Rev. C., Essay on im- portance of vernacular Chris- tian literature 213, speech on preaching 87, on itineration 113, on elevation of native church 270, on questionable practices &c. 401, on principles of trans- lation 429. Govan, Rev. F. F., Essay on best means of elevating the tone of the native church 255, speech on questionable practices &e. 400, on Principles of transla- INDEX. tion 426, on church unity 441. Govucu, Mrs. F. F., Essay on day schools 186. Graves, Rev. Dr., Essay on how to stimulate the native church to aggressive work 338, speech on medical missions 126, on Chris- tian literature 226, on church membership 254, on self-support of native church 297, on the opium question 362, on treaty rights 415. Guticx, Rev. Dr., speech on medi- cal missions 128, on schools 198, on self-support of native church 298, onchurch unity 439. Harper, Rev. Dr., Essay on wo- man’s work for woman 139. Hartwett, Rev. C., Essay on ques- tionable practices connected with marriage and funeral ceremonies 387, speech on preaching 84, on self-support of native church 295, Heim, Rey. B., Essay on itinera- tion 93, speech on schools 200, on church membership 251, on questionable practices &e. 402, on church unity 440. Hii, Rev. D., speech on itinera- tion 107, on the opium question 363, on principles of translation 428. Hour, Rev. W. S., speech on wo- man’s work 160, on secular literature 236, on questionable practices &e. 405. How suai the native church be stimulated to more aggressive work ? 338. Inapequacy of present means of evangelizing China 443. JoHNn, Rev. G., Address on Holy Spirit 32, speech on Buddhism and Tauism 74, on preaching 91, onmedical missions 130,on Christ- ian literature 221, on secular literature 236, on elevation of native church 269, on native pastorate 318, on the opium ques- tion 365, on questionable practi- ces &ec., 397, on treaty rights415, on systematic cooperation 4651, on training of native agency 463. INDEX. Jounston, Dr., speech on medical missions 128. Kerr, Dr. J. G., Essay on medical missions 114. Lamsurn, Rev. J. W., Essay on standard of admission to church membership 241, speech on itiner- ation 111, on self-support of native church 293, on stimulat- ing the native church to Christ- ian work 351. Laurence, Miss, Essay on girls’ boarding schools 467. Lucutzr, Rev. R., Essay on rela- tion of Protestant missions to education 160, speech on preach- ing 85, on church membership 254, on stimulating the native church to Christian work 347, on questionable practices &c. 405. Luyensercer, Rev. J. A., Essay on treaty rights 407. Lorp, Rev. Dr., speech on ques- tionable practices &c. 404, 406. Lyon, Rev. D. N., speech on preach- ing 85, on secular literature 236, on employment of native agents 338. Maceowan, Dr., speech on medical missions 129. Macerscor, Rev. W.M., Essay on the training of a native agency 453. Macxenziz, Rev. H. L., Essay on the best means of elevating the tone of the native church 258, speech on itineration 110, on medical missions 132, on schools 202, on questionable practices 400, on training of native agency 459. Martin, Rev. Dr., Essay on secular literature 227. Matssr, Rev. C. W., Essay on re- lation of Protestant missions to education 171, speech on Budd- hism and Tauism 73, on foot- binding 139, on Christian liter- ature 222, on secular literatuye 240, on duty of foreign re- sidents d&c. 282, on native past- orate 320, on employment of native agents 337, on stimula- ting the native church to Christ- 491 ian work 348, on the opium question 366, on questionable practices &c. 397, on church unity 439. Mepica missions 114. Mumpers of conference 1. Mitts, Rev. C. R., speech on wo- man’s work 153, on schools 199, on elevation of native church 267, on self-support of native church 294, on stimulating the native church to Christian work 349, on questionable practices &c. 404, on training of native agency 459. Misstonary work 24. Mout, Rev. A. E., Essay on opium and its bearing on the spread of Christianity 352, speech on church membership 251, on stimulating the native church to Christian work 347, on questionable prac- tices c&c. 399, on treaty rights 418. Muirgeap, Rev. W., Essay on preaching to the heathen 76, speech on Buddhism and Tauism 71, on medical missions 127, on schools 201, on secular literature 238, on duty of foreign residents &c. 279, on employment of native agents 333, on questionable prac- tices dc. 403, on church unity 440. Native pastorate 299. Netson, Rev. Dr., Essay on con- secration 45, speech on church unity 442. Orrum 352. Painter, Mr. G. W., speech on schools 199, on native pastorate 316. Partripnas, Rey. 8. B., speech on Buddhism and Tauism 72, on woman’s work 153, on schools 198, on church membership 253, on self-support of native church 296, on questionable practices &e. 403. Piums, Rev. N. J., speech on schools 201, on native pastorate 316, on questionable practices 399. Prarer for Holy Spirit 32. Preacuine, Matter and manner 76. 492 Prinoipies of translation 418. QuESTIONABLE practices connected with marriages and funerals 387. Retation of Protestant missions to education 160. Resonvrions adopted 18. Roserts, Rev. J. S., Essay on prin- ciples of translation 418, speech on preaching 93, on woman’s work 155, on Christian literature 223, on secular literature 241, on duty of foreign residents 281, on native pastorate 321, on employment of native agents 335, on questionable practices 402, on systematic cooperation 449, on training of native agency 463. Russext, Right Rev. Bishop, speech on Christian literature 225. Scuoots, Boarding 188. Scuoors, Day 180. SecuLar literature 227. Srxr-support of native church 283. Suerrienp, Rey. D. Z., Essay on questionable practices connected with marriage and funeral cere- monies 393, speech on preaching 86, on foot-binding 138, on schools 203. Sirzs, Rev. N., Essay on the em- ployment of native assistants 329. Stanparp of admission to church membership 241. Sranuey, Rev. C. A., Essay on standard of admission to church membership 346. Statistics of Protestant missions in China 479. Sratistics of Roman Catholic mis- sions in China 488. Tatmags, Rev. Dr., Opening sermon 24, essay on church unity 429, speech on itineration 108, on foot- binding 139, on woman’s work 155, on schools 200, on church membership 258, on self-support INDEX. of native church 296, on native pastorate 322, on questionable practices 401, 406, on treaty rights 415, on training of native agency 461. vs Taxtor, Rev. J. H., Essay on itiner- ation 101, speech on medica missions 129, on woman’s work 155, on secular literature 239, on native pastorate 321, on sys- tematic co operation 449. Tomson, Rev. E. H., Essay on day schools 180, speech on treaty rights 417. Tratxine of native agents 453. Treaty rights of native Christians 407. VaLuntinge, Rev. J. D., speech on Christian literature 224. VERNACULAR literature 213. Wuitine, Rev. A., speech on the opium question 367. Wituiamson, Rev. Dr., Essay on field of labour 55, speech on Buddhism and Tauism 75, on itineration 108, on foot-binding 138, on woman’s work 59, on Christian literature 224, on secular literature 235, on the opium question 363,on principles of translation 427, on systematic cooperation 452. Woop, Rey. S. F., speech on preaching 90, on native pastor- ate 315, on stimulating the na- tive church to Christian work 347. Wooustoy, Miss, Essay on foot- binding 132. Woman’s work for woman 139. Yates, Rev. Dr., Essay on ancestral worship 867, speech on preach- ing 89, on itineration 111, on schools 197, on self-support of native church 293, on stimulat- ting the native church to Christ- ian work 350, on questionable practices &c, 399. ——- ' 40° 5 Shun A 30° i Tu sterJloo > Ye ac. c 3 v *CHING-T00 Choong king © A ees Uo™é, y Oia King O Yo-chow ‘ 4 NOTE, The principal musstonari é i " Sante gates wi Stations are aohe bya ine” 20 j x r x x underneath the name. 120° = E@RELIER LITHOGRAPHER SHANGHAI 114° 116° 18° 120° cr * \ xX \ Se Oo .% ) Quan-low \ \ 40° ec AN) yt I Pying-had se Go Ta-ching | \ \ Tang fury lia Ching-ting-foo Chaiag-sze-mna big ase in oO Shin 5A 38° Wu-kiang x Su-loo oe oO Chow-chow DHang-shi . ong isin GO Ble oA Ki-chow Ting -tsao Ho-kia-chwang OA OVan-kung ; M / (14° E.from Greenwich Moukden — — al <% fo eX S\ iS ‘i Lian yang | U 0 Hoo-tun-tsun Of YF 6 Yao-chow - aaa = J 0 Yih-ping Explanation of Sigque A. AmBCE. Missions. C. Church Mission A.B. Am. Southern Baptist E. Lpiscopal Mission E-B.Linglish Baptist $.P.G. Soc. for Prop. Gospel L. London Missicn P. Am. Frees. Mission M. hth Episcopal Mission N. New Connection Ucth. Mission W.Woman's Suion Mission U. Untied Pres. Ch.of Scoland Mission |. Lesh Pres. Mission | Yang-ching 0 iB 50 ao he i ee E.GRELIER LiITHOBRAPHIC PRINTER SHANBA? 4 MAP OF SHANG-HAI. Scale of miles 5 10 20 Se Tong -kéa-ping © A. QChen-joo = C.L.AB.S-M.E.P. SHANG- HAIG S-M O Lau-kiang Woo-wee 3 O7ong-ching len 30° ecrngar O Tubstchied. DTung- yang v a (2) x zg Ayany Fung-sin_O \14°E.from Greenwich MAP OF NING-PO AND SHAU-HING. 10 20 30 40 SSS =< r i 3 Scale of miles Sr LL en wer ecm mec ee el cm cc et: el EE RR ym wt rw ee Yam ™~, : ‘ ) rf £ 7 \ _— a (a4 - Tsin- bin ngan Ayan Fung-sin_ 0 cf II4°E.From Greenwich MAP OF NING-PO AND SHAU-HING. 5 10 20 30 40 —— ——— x Scale of miles MISSIONARY STATIONS inthe KIANG-SU, CHE-KIANG, snes ‘ 4 fixe i , KIANG-SI, NGAN-HUI SHAU-HING ; jaa) and HO0O-PEH Provinces. Cc L Paka L. London W. Wasde E.A4 ipiscopal Mission ae pee Jt . Lpiscopal Mission = _ peed OHan-Lin e tn Bap Mist Erion 0 Sa-kia-De - Am. leriare Missi \ Oftng-Awa C. Church Men aoe BGiY-eep UM. United Meth. Free Church , S-P. Southern Pres. Mission SM. South. Meth. Epi: Sst 9 Stn-chang E.GRELIER LITHOGRAPHIC-PRINTER SHANG-HAI Yih-paou o Shit -Ba.-too Woo-too 7 o° Shih-luh-too Lo-feng-tsur a OKetow Tsao-pgig lw -hia ° Pwarlan Koo-teen O CHURCH MISSION OUT-STATIONS Inthe Vicinity of KOO-TEEN ,NING-TE AND LO-YUEN. Scale of miles. Shwang-kow oC Part of the Province Ming-ts' of Seyi | Tung | FO-KIEN Explonotion of Sigus. A. Am Board Mission M. Am. Methodist Mission C. Church Mission Scale of miles 30 40 50 x r = LongE. from Greenwich EGRELIER LITHOGRAPHIC PRINTER SHANGHAI | | | | | \ OChang pug : \ | | 0 Hwang pan ; | | | ! Stowe ! | nee ae | ! ! | / Bf Yung Aun | | i | | if ‘ | tN < L | Lung yen > 0 Cha-kuag ee 40 Ob 7 f “i wo -Eso \ Wie ping / 9 ay saltow ten Ob ‘ | + Hang- a Ny y 25 - =a Te fase BY o_O i‘ D)\Shang-hang = O Sia-heu 7 f L Shout -Estere P : Ae 0 Lo-yang 4) \ j é Chin -chewN{2l oar e 4. ae | oki Shan-tow AD it cert | N, | : \ ; Sf ‘ > : Nwan-hkia © , = Sut ae Yung: ting Tsten-shan.o Ping- yuan ose eee eae : % “SI 0 | “\ 2 at ~ ae ae of OVgan-hae | v2 \ Chuan Shang Poo-nan Lo Sher -wee | QO Chen-ping \ Nan-tsingyO Fegpas ot \ ° Chang-chow\ GIA. “ek | i Shan- ching ‘, iv Ta-poo \ (ey Shh -mab : 0 Liao- Ba | ‘Sy ye ‘ 0) Poo-tew Aegee Sam-ho-pa 9 Siao-ke 0 Awan tsi iat | q | | ve | wv | 2 Chapel Ls. f ne 0 | For ou£- stations here | vide Canton map. \ oHing-ning 94° ‘o4e T me | | | PART OF THE CANTON Sha-pa AND FO-KIEN PROVINCES | Showing Swatow and Amoy . | Wu- yu lung Wwachas Kee Oope ; Explanatiow of sigue. Qa : ————— enti Cre - fy E. Lng. Pres. Mission B or “erie Ls B. Am. Baptist Mission WeL-StL- wy, 0" . Ss a S)Turtg-hoo L. London Mission Pe 2 S ° 5 n end * gars A. Am. Reformed Mission | M. Meth. Mission ( koo-chow / C. Church Mission [Foo-chow) EY \Awei-lan e Hwei-lat Q 93 7 ae A (23 Scale of miles 10 20 30 40 50 60 70 80 90 100 Oot = I I I I —_ I T 1 16° Long.E. from Greenwich 7° 18° = EG RELIER LITHOGRAPHIC PRINTER SHANGHAI. — itge Q {i : - lI5° J ! peoueiee _— PART OF (an ees G8 CANTON PROVINCE flo 3 Ghee ase, oes Showing Stations and Out-stations Tose alee | (Odin, \ in connection with Hong-kong and Canton. - Shih-purg ee a OChi-hing % j R \ ‘ : j ©) TChow-choo-fod j 95 ae a as ee 959 = |— = ss oe asia = a Bs Juyuara ri | 3] Lien \ \ ae cao ioe “) a“ = Hop 0 Ung-yuer OYang-shan ; Lien ping chow El 0 VYing-le Lunag-d Chang ning O : Tsing-yuen C ‘| San-tubtanr Bt 7 \ R —* \et Hwe = 0 )Lung- nua Kim-kir hai Ne Roki-na-poo OL Sang-hwa R Othang-uh-tsuy Ro Zajwu-shir Bl Sido Neuen Je! Kurduch- pao” Sehoce ae Re ore e es A-B 5) EEE Ew cs: for Swatow out stations , . a aa anton oO v Chow-kintg-foo Lat- oe = ou cg few oO here vide Swatow map. 0 |23 | 3° RO)Tung-hwan 93° Kaouw-ning 4 ii Ro ong how Le-long 9 Heang-shan B-1° oO Heang-s: Si Sinj hoe a 3S Sens a ey Macao Oo : py CA CN peittey °e xm 3 Scate of nules 10 20 30 40 Z 60 70 90 90 190 = x =r —— x —— 3 | 113° Long. E. from Greenwich [uuse DISTRICT NORTH OF HONG-KONG Chang-shan-kow OBL Bul Wei -kiang-tsax oBl Tang-sien-hia Tang - lei Bt Se-hoo-tang O VAS )BLORLE, pon HonckKono’ oO Scale of miles 20 30 - ou both ee 3 ' L London Mission P..4m.fres. Misston C Church Mission AB. South Bap. Mission W. Wesleyan Messior R. Rhenish Misstore U. Unconnecled Bl. Basel Mission F. Female Native Education Soctety. E GRELIER LITHOGRAPHIC PRINTER SHANGHAI. FORMOSA J f-~ Eovuy-shay Eo Ta-shay yo 3 i Qe E 0 Vew-go- shan Woo-news nar 0 OT4-keen Chang hwa EE —- \ E Fan-tsu -leen 4 Eo 7ow-shay Eo Fa-ma EO Kae-e Eo Fen tween Eo Kech-heew-yaouw -— ware E Kang-Esu-lin EoMan-teu-Lin E (O Muh-tsth JE Ey. Kiavyuy-poo COU -Kauy oes, 0 Chutsu-leo Note. The Sastern side ts very Laoag ts. mountainous and is trhablled ly aborigenes, ) \ ES Explouxtion of signs. E. Lng Lres. Mission P. Canadian Pres. Mission 30 40 50 60 70 sO 90 100 I = oe Soule of nutes | eee ee ec ee Se soe is 0 Long. E. from Greenwich. 121"| EeREUER UNWo-pRriTee shanghar 129° = ry Pt Se en eae area * & b o B . yi 5 ad ; id