I ask, is it possible for him thus to obtain justice? But, waiving all these disadvantages, the only point on which there is the least probability that an appeal of a Chinese brother would come up before the higher courts, are points on which these higher courts would not be qualified to decide.

They would doubtless grow out of the peculiar customs and laws of the Chinese, points on which the missionary, after he has been on the ground a dozen years, often feels unwilling to decide, and takes the opinion of the native elders in preference to his own. Is it right to impose a yoke like this on that little Church which G.o.d is gathering, by your instrumentality, in that far-off land of China? But it is said that these cases of appeal will very rarely or never happen. Be it so; then this supposed advantage will seldom or never occur, and, if it should occur, it would prove a disadvantage."

In regard to keeping the Church pure in doctrine:

"Sure I am that the Church in China cannot be kept pure by legislation on this, the opposite side of the globe. But we expect Christ to reign over and the Holy Spirit to be given to the Churches, and the proper ecclesiastical bodies formed of them in China, as well as in this land. Why not? Such are the promises of G.o.d. The way to secure these things is by prayer and the preaching of the pure Gospel, not by legislation. Let the Church be careful in her selection of missionaries. Send only such as she has confidence in-men of G.o.d, sound in faith, apt to teach-and then trust them, or recall them. Don't attempt to control them contrary to their judgment. Strange if this, which is so much insisted on as the policy of our Church, be right, that she cannot get a single man, of all she sends out to China, to think so. Can it be that the missionary work is so subversive of right reason, or of correct judgment, or of conscientiousness, that all become perverted by engaging in it?

"2. Another supposed advantage is the effect it will have in enlisting the sympathies of the Church in behalf of the Mission at Amoy. Our people do not first ask whether it be building ourselves up, before they sympathize with a benevolent object. We believe the contrary is the exact truth. It requires a liberal policy to call forth liberal views and actions. As regards the enlisting of men, look at the facts. Every man who has gone out from among you to engage in this missionary work begs of you not to adopt a narrow policy. So in regard to obtaining of funds. Usually the men who are most liberal in giving are most liberal in feeling.

.... "However powerful the motive addressed to the desire to build up our own Church, there are motives infinitely more powerful. Such are the motives to be depended upon in endeavoring to elevate the standard of liberality among our people. If our people have not yet learned, they should be taught to engage in the work of evangelizing the world, not for the sake of our Church in America, but for the sake of Christ and His Church, and when the Church thus built up is like our own they should be fully satisfied. We believe they will be satisfied with this.

"Now let us consider the real or supposed evils of carrying out the decision of Synod.

"1. It will not be for the credit of our Church. She now has a name, with other Churches, for putting forth efforts to evangelize the world. Shall she mar this good name and acquire one for sectarianism, by putting forth efforts to extend herself, not her doctrines and order-they are not sectarian, and her missionaries esteem them as highly as do their brethren at home-but herself, even at the cost of dividing churches which the grace of G.o.d has made one? The decision of the last Synod may not be the result of sectarianism among the people of our Church. We do not think it is.

But it will be difficult to convince our Presbyterian brethren and others that it is not so. By way of ill.u.s.tration I will suppose a case. A. is engaged in a very excellent work. B. comes to him, and the following dialogue ensues:

"B. 'Friend A., I am glad to see you engaged in so excellent a work. I also have concluded to engage in it. I should be glad to work with you.

You know the proverbs, 'Union is strength,' and 'Two are better than one.'

"A. 'Yes, yes, friend B., I know these proverbs and believe them as thoroughly as you do. But I have a few peculiarities about my way of working. They are not many, and they are not essential, but I think they are very useful, and wish to work according to them. Therefore, I prefer working alone.'

"B. 'Yes, friend A., we all have our peculiarities, and, if they be not carried too far, they may all be made useful. I have been making inquiries about yours, and I am glad to find they are not nearly so many, or so different from mine, as you suppose, and as I once supposed. The fact is, I rather like some of them, and though I may not esteem them all as highly as you do, still I am willing to conform to them; for I am fully persuaded that, in work of this kind, two working together can do vastly more than two working separately, and the work will be much better done. Besides this, the social intercourse will be delightful.'

"A. 'I appreciate, friend B., your politeness, and am well aware that all you say about the greater efficiency and excellence of united work and the delights of social intercourse is perfectly true. But--but--well, I prefer to work alone.'

"2. It will injure the efficiency of the Church at Amoy. Besides the objection furnished by the increase of denominations, which the heathen will thus, as readily as the irreligious in this country, be able to urge against Christianity, it will deprive the churches of the benefit of the united wisdom and strength of the whole of them for self-cultivation and for Christian enterprise, and will introduce a spirit of jealous rivalry among them. We know it is said that there need be no such result, and that the native churches may remain just as united in spirit after the organization of two denominations as before. Such a sentiment takes for granted, either that ecclesiastical organization has in fact no efficiency, or that the Chinese churches have arrived at a far higher state of sanctification than the churches have attained to in this land. Do not different denominations exhibit jealous rivalry in this land? Is Chinese human nature different from American?

"In consequence of such division the native Churches will not be so able to support the Gospel among themselves. Look at the condition of our Western towns in this respect. Why strive to entail like evils on our missionary churches? ....

"But may not the Church change or improve her decisions? Here is one of the good things we hope to see come out of this mistake of the Church.

Jesus rules, and He is ordering all things for the welfare of His Church and the advancement of His cause. Sometimes, the better to accomplish this end, He permits the Church to make mistakes. When we failed in former days to get our views made public, it gave us no anxiety, for we believed the doctrine that Jesus reigns. So we now feel, notwithstanding this mistake.

The Master will overrule it for good. We do not certainly know how, but we can imagine one way. By means of this mistake the matter may be brought before our Church, and before other Churches, more clearly than it would otherwise have been for many years to come, and in consequence of this we expect, in due time, that our Church, instead of coming up merely to the standard of liberality for which we have been contending, will rise far above anything we have asked for or even imagined, and other Churches will also raise their standard higher. Hereafter we expect to contend for still higher principles. This is the doctrine. Let all the branches of the great Presbyterian family in the same region in any heathen country, which are sound in the faith, organize themselves, if convenient, into one organic whole, allowing liberty to the different parts in things non-essential. Let those who adopt Dutch customs, as at Amoy, continue, if they see fit, their peculiarities, and those who adopt other Presbyterian customs, as at Ningpo and other places, continue their peculiarities, and yet all unite as one Church. This subject does not relate simply to the interests of the Church at Amoy. It relates to the interests of all the missionary work of all the churches of the Presbyterian order in all parts of the world. Oh, that our Church might take the lead in this catholicity of spirit, instead of falling back in the opposite direction-that no one may take her crown! But if she do not, then we trust some other of the sacramental hosts will take the lead and receive, too, the honor, for it is for the glory of the great Captain of our salvation and for the interests of His kingdom. We need the united strength of all these branches of Zion for the great work which the Master has set before us in calling on us to evangelize the world. In expecting to obtain this union, will it be said that we are looking for a chimera? It ought to be so, ought it not? Then it is no chimera. It may take time for the Churches to come up to this standard, but within a few years we have seen tendencies to union among different branches of the Presbyterian family in Australia. In Canada, in our own country, and in England and Scotland. In many places these tendencies are stronger now than they have ever before been since the days of the Reformation.

"True, human nature is still compa.s.sed with infirmities even in the Church of Christ. But the day of the world's regeneration is approaching, and as it approaches nearer to us, doubtless the different branches of the Presbyterian family will approach still nearer to each other. G.o.d hasten the time, and keep us also from doing anything to r.e.t.a.r.d, but everything to help it forward, and to His name be the praise forever. Amen."

So strong was the feeling of the entire Amoy Mission, that in September, 1863, the following communication was sent to the Board of Foreign Missions:

"Dear Brethren: We received from you on the 22d ultimo the action taken by the General Synod at its recent session at Newburgh with regard to the proposed organization of a Cla.s.sis at Amoy. Did we view this step in the light in which Synod appears to have regarded it, we should need in this communication to do no more than signify our intention to carry out promptly the requirements of Synod; but we regret to say that such is not the case, and that Synod, in requiring this of us, has asked us to do that which we cannot perform. We feel that Synod must have mistaken our position on this question. It is not that we regard the proposed action as merely inexpedient and unwise; if this were all, we would gladly carry out the commands of Synod, transferring to it the responsibility which it offers to a.s.sume. But the light in which we regard it admits of no transfer of responsibility. It is not a matter of judgment only, but also of conscience.

"We conscientiously feel that in confirming such an organization we should be doing a positive injury and wrong to the churches of Christ established at Amoy, and that our duty to the Master and His people here forbids this.

Therefore, our answer to the action of General Synod must be and is that we cannot be made the instruments of carrying out the wishes of Synod in this report; and further, if Synod is determined that such an organization must be effected, we can see no other way than to recall us and send hither men who see clearly their way to do that which to us seems wrong.

"We regret the reasons which have led us to this conclusion. We have thought it best that each member of the Mission should forward to you his individual views on this subject, rather than embody them in the present communication.

"We accordingly refer you to these separate statements which will be sent to you as soon as prepared.

"Commending you, dear brethren, to our common Lord, whose servants we all are, and praying that He will guide us into all truth, we are as ever,

"Your brethren in Christ

E. DOTY, A. OSTROM, D. RAPALJE, LEONARD W. KIP, AUG. BLAUVELT.

"AMOY, Sept. 16, 1863."

The last action taken by the General Synod was in June, 1864, and reads as follows:

"Resolved, That while the General Synod does not deem it necessary or proper to change the missionary policy defined and adopted in 1857, yet, in consideration of the peculiar circ.u.mstances of the Mission of Amoy, the brethren there are allowed to defer the formation of a Cla.s.sis of Amoy until, in their judgment, such a measure is required by the wants and desires of the Churches gathered by them from among the heathen."

At the Centenary Conference on the Protestant Missions of the World, held in Exeter Hall, London, 1888, Rev. W. J. K. Taylor, D.D., for many years a most efficient member of the Board of Foreign Missions of the Reformed Church in America, read a paper on "Union and Cooperation in Foreign Missions," in which he said:

"Actual union has been happily maintained at Amoy, China, for more than a quarter of a century between the missionaries of the Reformed (Dutch) Church in America and those of the Presbyterian Church of England. Having labored together in the faith of the Gospel, gathering converts into the fold of Christ, and founding native churches, these brethren could not and would not spoil the unity of those infant churches by making two denominations out of one company of believers nor would they sow in that virgin soil the seeds of sectarian divisions which have long sundered the Protestant Churches in Europe and America. The result was the organization of the Tai-Hoey, or Great Council of Elders, which is neither an English Presbytery nor a Reformed Church Cla.s.sis, but is like them both. It is not an appendage of either of these foreign Churches, but is a genuine independent Chinese Christian Church holding the standards and governed by the polity of the twin-sister Churches that sent them the Gospel by their own messengers. The missionaries retain their relations with their own home Churches and act under commissions of their own Church Board of Missions. They are not settled pastors, but are more like the Apostolic Evangelists of New Testament times,--preachers, teachers, founders of Churches, educators of the native ministry, and superintendents of the general work of evangelization.

"This Tai-Hoey is a child of G.o.d, which was 'born, not of blood, nor of the will of the flesh, nor of the will of man, but of G.o.d.' It is believed to be the first ecclesiastical organization for actual union and co-operation in mission lands by the representatives of churches holding the Reformed faith and Presbyterial polity. Its history has already been long enough to give the greatest value to its experience."

For seven years, by tongue and pen, Mr. Talmage advocated the establishment of an independent Chinese Union Church of the Presbyterian order. Even then the Reformed Church was not fully persuaded and did not give her hearty a.s.sent. The resolution of 1864 was only tentative. It was a plea for toleration. This was not strange. It was one of the earliest efforts, if not the earliest, for church union and separate autonomy on heathen soil. It was a new departure. But the battle was really won. The question was never broached again. The strongest opponents then are the warmest friends of union and autonomy now. Thirty years of happiest experience, of hearty endors.e.m.e.nt by native pastors and foreign missionaries are sufficient testimony to the wisdom of the steps then taken.

In November, 1864, Mr. Talmage married Miss Mary E. Van Deventer, and forthwith proceeded to China, where he arrived early in 1865.

In 1867, Rutgers College, New Jersey, recognized Mr. Talmage's successful and scholarly labors in China for a period of full twenty years, by giving him the degree of Doctor of Divinity.

X. THE ANTI-MISSIONARY AGITATION.

Prince Kung, at Sir Rutherford Alc.o.c.k's parting interview with him in 1869, said: "Yes, we have had a great many discussions, but we know that you have always endeavored to do justice, and if you could only relieve us of missionaries and opium, there need be no more trouble in China."

He spoke the mind of the officials, literati, and the great ma.s.ses of the people. Heathenism is incarnate selfishness. How can a Chinese understand that men will turn their backs on the ancestral home, travel ten thousand miles with no other object but to do his countrymen good? The natural Chinaman cannot receive it. He suspects us. And he has enough to pillow his suspicion on. Let him turn the points of the compa.s.s. He sees the great North-land in the hands of Russia. He sees the Spaniard tyrannizing over the Philippine Islanders. He sees Holland dominating the East Indies.

He sees India's millions at the feet of the British lion. "What are these benevolent-looking barbarians tramping up and down the country for? Why are they establishing churches and schools and hospitals? They are trying to buy our hearts by their feigned kindness, and hand us over to some Western monarch ere long." So reasons our unsophisticated Chinese. He is heartily satisfied with his own religion or utterly indifferent to any religion. He has no ear for any new doctrine except as a curiosity, to give momentary amus.e.m.e.nt, and then to be thrown to the ground like a child's toy.

The missionary appears on the scene in dead earnest. "Agitation is our profession." We are among those "who are trying to turn the world upside down."

The Spirit of G.o.d touches and dissolves the apathy, melts the ice, breaks the stone, and we see men alive unto G.o.d; "old things are pa.s.sed away, behold all things are become new." What a change in the recipient of G.o.d's grace.

A change, too, takes place in him who resists. Icy apathy becomes burning, bitter hatred. The whole enginery of iniquity is set in motion to sweep off this strange foreign propaganda. Malicious placards are posted before every yamen and temple. Basest stories are retailed. "The barbarians dig out men's eyes and cut out men's hearts to make medicine of them." The thirst for revenge is engendered, until, like an unleashed tiger, the mob springs upon the missionary's home, and returns not till its thirst has been slaked with the blood of the righteous. That is the dark shadow hanging over missionary life in nearly every part of the Chinese Empire.

We have had no name to add to the foreign missionary martyr list, from the region of Amoy.

Chinese martyrs there may have been. Men who have endured the lifelong laceration of taunt and sneer and suffered the loss of well nigh all things, there have been not a few. Though the fires of persecution have burned with fiercer intensity in other parts of China, yet we have not escaped having our garments singed in some of their folds.

Perhaps the most widespread anti-missionary uprising in China occurred during the years 1870 and 1871.

It was during the summer of 1870 that Dr. Talmage was compelled to go to Chefoo, North China, for much-needed rest and change.

On August 8th he wrote to Dr. J. M. Ferris:

"The next day after my arrival at Chefoo the news was received of the terrible ma.s.sacre at Tientsin on June 21st. (Tientsin is the port of Peking, and has a population of upwards of one million.) Nine Sisters of Charity, one foreign priest, the French consul and other French officials and subjects, and three Russians--in all, twenty-one Europeans--were ma.s.sacred. Many of them were horribly mutilated. Especially is this true of all the Sisters. Their private residences and public establishments, as well as all the Protestant chapels within the city, were destroyed."

Not long after, the American Presbyterian Mission at Tung chow, Shantung Province, North China, was broken up, for fear of an intended ma.s.sacre.

The missionaries were helped to Chefoo by two vessels sent by the British Admiral, Sir Henry Kellet.