"During the three days of the fight, as you would expect, there was much excitement in Amoy. The tops of the houses and the hills around about, at the time of the engagement, were thronged with people, and there was a continual discharge of cannon. But I have not given the number of the killed and wounded in the three days' naval action. Reports, you know, are often much exaggerated on such occasions. According to the most reliable statements (and I have not yet heard of any other statement), the list stands thus:
"Killed-None!
"Wounded-None!
"Prisoners-None!
"It is said that one ball from a Mandarin junk did strike a rebel junk, but did not hurt any one. During the fighting the vessels kept so far apart that the balls almost always fell into the water between them. On the second day of the fight, a boat from the city in which were three men, who were not engaged in the fight, was captured by the Mandarin fleet, and the three men were beheaded. War is too serious a matter to be laughed at, but the kind of war we have thus far seen at Amoy is only like children's play."
Nov. 1, 1853. To his brother, Daniel.
"Our war still continues, fighting almost every day. The day I sent off my last package to you, two more balls struck our house. One came through the roof of an unoccupied part of the premises. I did not weigh it, but suppose it was about a six-pounder. The other struck against a pillar in the outside wall and fell down and was picked up by some one outside of the house, so that I do not know the size of it. It was a merciful Providence that it struck the pillar. If it had struck on either side of the pillar, it would have come into a room in which many Chinese were collected. On Sunday last there was much fighting again. A small ball came into our veranda. A small ball entered Mr. Doty's house, one entered Mr. Alexander Stronach's house, several entered Dr. Hirschberg's house; other houses also were struck. Dr. Hirschberg's house has been the most exposed. We have all been preserved from harm thus far. He, who has thus far preserved us, I trust will continue to preserve us. The fighting is more serious than at first. A little more courage is manifested and more execution is done. But I do not see any prospect of either party being victorious. The party whose funds are completely used up first, will doubtless have to yield to the other. I cannot tell which that will be. I shall be heartily glad when one of the armies withdraws from Amoy. The country around Amoy is becoming desolated. Houses and whole villages are plundered and burned. In Amoy suffering abounds, and I suppose is increasing. When I go out into the street I usually put a handful of cash into my pocket to distribute to the beggars."
In November, 1853, Imperial authority asserted itself.
"The Imperial forces having collected from the neighboring garrisons, appeared in such overwhelming strength that the insurgents hastily put off to sea. Many succeeded in escaping to Formosa and Singapore. The leader was accidentally shot off Macao. The restoration of Imperial authority was followed, however, by terrible scenes of official cruelty and bloodthirstiness. The guilty had escaped, but the Emperor Hienfung's officials wreaked their rage on the helpless and unoffending townspeople. Hundreds of both sexes were slain in cold blood, and on more than one occasion English officers and seamen interfered to protect the weak and to arrest the progress of an undiscriminating and insensate massacre."
VII. THE BLOSSOMING DESERT.
"In tropical lands, when the rain comes, what was barren baked earth, in a day or two is rich meadow, all ablaze with flowers, and the dry torrent beds, where the stones lay white and glistening ghastly in the hot sunshine, are foaming with rushing streams and fringed with budding oleanders." Such a spiritual transformation it was the glad privilege of our missionaries to witness in the region of Amoy during the years 1854 and 1855. Until then, to the eye of man only an occasional seed had burst its way through the stone-crusted earth and given a shadow of harvest hope. The first four years of prayer and testimony from 1842-1846 were definitely and visibly rewarded with only two converts.
When Mr. Talmage arrived at Amoy in 1847 the total church membership was three. By 1850 it had grown to five. By the end of 1851 the seed had brought forth nearly fourfold. There were nineteen converts. This was the harbinger of brighter days. Even during the troublous times of 1853 signs of awakening appeared. In the midst of war and rumors of war the native brethren had proposed to enter the "regions beyond" Chiangchiu and Chinchew. The faithful preaching of Doty and Talmage in the chapels and on the streets of Amoy city, among the towns and villages of Amoy Island and the mainland; the apostolic labors of William Burns, whose joy it was to sow beside all waters,-these had found acceptance with God and with the people. Inquirers multiplied at the chapels. They came from among the shopkeepers and boatmen of Amoy, from cities and towns along the arms of the sea and up the inland rivers, from remote country hamlets beyond the mountains.
Mr. Talmage's letters during 1854 and 1855 tell of the great awakening.
"This year (1854), thus far, has been one of unusual blessing, a year 'of the right hand of the Most High.' Early in January, knowing that there were a few individuals desirous of receiving Christian baptism, we appointed a meeting for the examination of such, and also for personal conversation with all others who might feel an especial interest in Christianity. We were agreeably surprised to find the number of inquirers and candidates for baptism much greater than we had supposed. We also found among the inquirers an unusual tenderness of conscience, and sense of sinfulness, and anxiety for the salvation of the soul. Seeing such evidence that the Holy Spirit was shedding abroad His quickening influences among this people, we appointed a similar interview for the week following.
"These meetings for the examination and instruction of inquirers we have continued almost every week, and occasionally twice a week, till the present time. Sometimes the inquirers present have numbered thirty or forty, perhaps more. At times, moreover, the depth of feeling manifested has been such that the eyes of every one present have been suffused with tears. These meetings, we trust, have been very profitable, as well as interesting."
"On Sabbath, March 26th, we were permitted to receive into the fellowship of the Christian Church ten individuals, eight men and two women, the eldest a widow woman aged sixty-eight, the youngest a young man aged twenty." "On the last Sabbath in May, we again received nine persons, six men and three women, the eldest an old man aged seventy-four, the youngest a young man aged twenty-three."
"On the thirtieth of July (Sabbath), we again baptized nine others, four men and five women, the eldest a widow aged fifty-one, the youngest a girl aged sixteen. Thus the whole number of adults baptized by us at Amoy during the present year, thus far, is twenty-eight."
He cites individual cases. Speaking of an aged widow he says:
"She lives at a village some fifteen miles or more from Amoy. Boats coming from that place to this place land at a wharf near my house. On one occasion, when she arrived here a few months ago, she resolved to come to my house, and see how the foreigners lived. On entering, she was met by the Christian who has charge of the chapel. He asked her business. She said that she only came for amusement. He replied, 'This is not a place to visit for amusement, but to hear the doctrine.' 'Well,' says she, 'then I will hear the doctrine.' He explained to her something of the truths of Christianity. He told her also that after breakfast I should be in the chapel for morning worship. She went back to the neighbor's house whence she had come, to wait until after breakfast. But the new doctrine which she had heard, took so deep a hold on her mind, that she desired no breakfast for herself. Soon she again came to hear more. She was deeply impressed with the truth and importance of the things which she heard. She reasoned with herself thus: 'The myriads of people I meet with do not know what is in my heart, but these people tell me what is in my heart and in my bones. This doctrine cannot be of man. It must be the great power of God.' She was poor and lived at a distance from Amoy. She learned that the Christian who had charge of the chapel was of the same surname with herself. She inquired whether she might not come down next Saturday, and lodge with his family. She said she would bring with her some dried potatoes for her food. Of course her request was readily granted. From that time to the present, she has come the whole distance from her village to Amoy almost every week, in order to hear the Gospel. She has two sons and one daughter. She has brought both her sons with her, desiring that they also may become Christians. The eldest, aged seventeen, is among our inquirers. She has also brought some of her neighbors with her to hear the Word. She has met with much opposition and persecution; but so far as we can learn, she has borne all with the meekness of a true disciple of Christ. Since her baptism, she has rented a room in Amoy, that she may live within sound of the Gospel. When she told me of this, I asked her how she expected to maintain herself, and whether she thought she should be able to earn a living at Amoy. She replied that she trusted in God. If she could not get as good food as others, she would eat coarser food.
"There is still a goodly number of inquirers at Amoy. In our meeting for conversation with them to-day; we met with two very affecting cases. They are lads, the elder being in his seventeenth year, and the younger in his thirteenth. Their parents and friends bitterly oppose them in their determination to follow Christ.
"They have been severely beaten. The elder was severely scourged yesterday. This morning he was again tied up in a very painful manner, and beaten by his cruel father. He carried the marks of his sufferings on his arms, which we saw. We were told that he had scars also on other parts of his body. We trust that they are 'the marks of the Lord Jesus.' A brother, still younger than themselves, we are told, also worships Jesus. If they are, indeed, lambs of Christ's flock, the blessed Saviour will take care of them; but their severe afflictions should call forth much sympathy and prayer in their behalf.
"The conduct of our church members continues to give us much comfort. They are not free from faults. They need much careful oversight and exhortation and instruction. In consequence of this, our cares, anxieties, and labors must necessarily increase as the converts increase. But if allowance be made for their limited knowledge, only a short time having elapsed since the most of them first heard the Gospel, there are probably but few churches, even in our own beloved country, compared with which the Christian character of this little flock would suffer. Were it not for the Christian activity of our members, so many of them abounding in good works, our operations here would necessarily be confined within much narrower limits. Almost every one seems to be impressed with the truth, that he or she is to improve every opportunity to speak a word for Christ. Many of them are quite effective speakers. The heathen are often astonished to hear men from the lower walks of life, who previously had not had the benefit of any education, and are yet perhaps unable to read, speak with such fluency, and reason with such power concerning the things of God, as to silence all their adversaries, even though they be men of education."
Speaking of the awakening at Peh-chui-ia, a market-town once under our care, now under the care of the English Presbyterians, Mr. Talmage continues:
"We have been specially interested in their lively faith, their praying spirit, their earnestness in the study of the Holy Scriptures, and, as a consequence of all this, their joy in the Holy Ghost.
"The house first rented was found too small and uncomfortable for our work. The adjoining house, of about the same size, and the upper part of the next house, have since been rented, and doors opened through the walls. Thus we have several rooms for lodging and conversation, and also for holding more private meetings than we could in the chapel. The members and inquirers spend the greater part of the Sabbath at the mission premises studying the Scriptures, listening to the preaching of the Word, and in religious conversation and prayer. They go home only for their meals, and some not even for that. A part of them spend much of their time there in similar employments on other days of the week. When we have been with them, we have been much gratified by seeing their earnestness in the study of the Scriptures. They are continually coming to us for explanation of passages which they cannot understand. Often the voice of prayer will be heard from all parts of the house at once. They are but babes in Christ; yet their knowledge of the Scriptures is remarkable. We feel it good for our own souls to be among them."
This market-town owed much to the earnest labors of Rev. W. C. Burns, whose words and manner of life are still a fragrant memory among the brethren there. He was the first English Presbyterian missionary to China. He arrived in 1847. For the first four years he carried on evangelistic work at Hongkong and Canton. He came to Amoy in 1851.
Mr. Talmage alludes to a family at Peh-chui-ia who had endured much for
Christ's sake.
"This family have been twice plundered. Once their house was set on fire by a band of robbers, and everything was destroyed, themselves only escaping with their lives by a remarkable providence." (So intense is the hatred of some of the officials against Christianity that bold robberies will take place with their connivance, sometimes at their instigation.) "These afflictions seem to have been employed by the Spirit of God in preparing their hearts for the reception of the Gospel. On the first announcement of the Word, they were deeply impressed with its truth. The father, however, had a hard struggle; and the opposition from his neighbors was too much for him at the first. At one time, he resolved to run away from the place altogether. At another time he meditated drowning himself. While in this state of mind, he derived much benefit from the counsel and earnest entreaties of his wife. She exhorted and besought him to exhibit the meekness and endurance taught by the meek and suffering Saviour. He who never suffers His people to be tempted above that they are able to bear, at length raised him above the fear of man, and established his goings. On one occasion, when we were conversing with him, it was suggested that he might again be robbed. He replied that he did not believe he should be, for he now trusted in God. We suggested, 'Perhaps the very fact that you have turned from idols to the service of the true God, may lead the enemies of the Gospel to band together and plunder you.' He answered, 'I do not believe that they will. They will not, except it be the will of God. If it be His will, I also am willing.' On one occasion it was suggested that he might even be brought before magistrates because of the Gospel. He answered that he had no anxiety on that subject. When the time came the Holy Ghost would teach him what to speak. He has since had his faith put to the test, but his confidence was not disappointed. The enemies of the Gospel banded together to demand of him money as his share of the expenses of some idolatrous celebration, resolving, if he refused to pay the money, to plunder his establishment. A crowd collected at his door to carry the resolution into effect. They made their demand for the money. But he was enabled to speak to them with such power that they trembled in his presence, it is said, and were glad to leave him alone."
Mr. Talmage writes of the great change in a man notoriously wicked, who at fifty-one years of age yielded to Christ.
"For thirty-one years he was addicted to the smoking of opium. When the brethren first saw him, he seemed just ready to fall into the grave. He also had a bad reputation throughout the town, being accustomed to meddling with other people's business. He was a man of good natural abilities, and the people feared him. He has given up his opium and his other vile practices. His whole character seems to have undergone a change. He also has been called, as have all the others in that town, to experience persecution. His enemies are those of his own house. His opium-smoking, and all his other wickedness, they could endure; but they cannot endure his Christianity, his temperance, his meek and quiet spirit. One of my visits to Peh-chui-ia was on the day after his friends had been manifesting, especial opposition to him. I found him greatly rejoicing that he had been called to suffer persecution for Christ's sake, and that he had been enabled to bear it so meekly. He said the Holy Scriptures had been verified, referring to Matthew v.11, 12. He said that he had been enabled to preach the Gospel to those who had met to oppose him for two hours, until his voice failed him. He was still quite hoarse from his much speaking. He had told them of the change which he had experienced through the power of the Holy Spirit on his heart; but he also said he knew they could not understand his meaning, when he spoke of the work of the Holy Spirit in the heart. If they would worship Jesus, however, and pray to the Holy Spirit to change their hearts, as his had been changed, then they would understand him."
SI-BOO'S ZEAL.
An interesting case narrated in the life of W. C. Burns is that of Si-boo, who afterwards went as an evangelist among his own countrymen at Singapore.
"On Mr. Burns' first visit to Pechuia, he found amongst the foremost and most interesting of his hearers, a youth of about eighteen or twenty, called Si-boo.
"Of stature rather under the average of his countrymen, with an eye and countenance more open than usual, and a free and confiding manner, he soon attracted the attention of the missionary. His position in life was above the class of common mechanics, and his education rather good for his position. His occupation was to carve small idols in wood for the houses of his idolatrous countrymen, of every variety of style and workmanship, some plain and cheap, and some of the most elaborate and costly description. Had Si-boo been of the spirit of Demetrius, he would have opposed and persecuted Mr. Burns for bringing his craft into danger. But instead of that, he manifested a spirit of earnest, truthful inquiry, although that inquiry was one in which all the prepossessions, and prejudices, and passions of mind and heart were against the truth—an inquiry in which all the influence of friends, and all his prospects in life, were cast into the wrong balance. By the grace of God he made that solemn inquiry with such simplicity and sincerity, that it soon led to an entire conviction of the truth of our religion, and that to a decided profession of faith at all hazards; and these hazards, in such a place as Pechuia, were neither few nor small-far greater than at Amoy, where the presence of a large body of converts, and a considerable English community, and a British flag, might seem to hold out a prospect of both protection and support in time of need, though such protection and temporal aid have never been relied on by even our Amoy converts, still less encouraged.
"One of the first sacrifices to which Si-boo was called was a great one. His trade of idol-carver must be given up, and with that his only means of support; and that means both respectable and lucrative to a skillful hand like his. But to his credit he did not hesitate. He at once threw it up and cast himself on the providence of God, and neither asked nor received any assistance from the missionary, but at once set himself to turn his skill as a carver in a new and legitimate direction. He became a carver of beads for bracelets and other ornaments, and was soon able to support himself and assist his mother in this way. One advantage of this new trade was, that it was portable. With a few small knives, and a handful of olive-stones, he could prosecute his work wherever he liked to take his seat, and he frequently took advantage of this to prosecute his Master's work, while he was diligent in his own. Sometimes he would take his seat on the 'Gospel Boat' when away on some evangelistic enterprise; and while we were slowly rowing up some river or creek, or scudding away before a favorable wind to some distant port, Si-boo would be busy at work on his beads; but as soon as we reached our destination, the beads and tools were thrust into his pouch, and with his Bible and a few tracts in his hand, he was off to read or talk to the people, and leave his silent messengers behind him."
During the same year (1854), Mr. Doty wrote a letter to Mr. Burns while in Scotland, in regard to the awakening at Chioh-be, a large town of 30,000 inhabitants, eight miles northwest of Peh-chui-ia. An extract reads as follows:
"But what shall I tell you of the Lord's visitation of mercy at Chioh-be? Again, truly, are we as those that dream. The general features of the work are very similar to what you witnessed at Pechui-ia. The instrumentality has been native brethren almost entirely. Attention was first awakened in one or two by I-ju and Tick-jam, who went to Chioh-be together.
"This was two or three months ago. This was followed up by repeated visits of other brethren from Pechui-ia and Amoy. Shortly the desire to hear the Word was so intense, that there would be scarcely any stop day or night; the brethren in turns going, and breaking down from much speaking in the course of three or four days, and coming back to us almost voiceless."
AN APPEAL FOR A MISSIONARY.
On the 30th of August, 1854, Mr. Talmage wrote, enclosing the subjoined appeal of the church at Peh-chui-ia for a missionary. It is addressed to the American Board, which these brethren call "the Public Society." A duplicate letter was sent at the same time to Mr. Burns to be presented to the Board of Foreign Missions of the English Presbyterian Church. "They tell us," says Mr. Talmage, "that every sentence has been prayed over. According to their own statement, they would write a sentence, and then pray, and then write another sentence, and then pray again."
"By the mercy and grace of God, called to be little children of the Saviour Jesus, we send this letter to the Public Society, desiring that God our Father, and the Lord Jesus Christ, may bestow grace and peace on all the saints connected with the Public Society. We desire you to know the boundless grace and favor of God towards us, and in behalf of us, little children, heartily to thank God because that the announcement of God's grace has been conveyed by your nation to our nation, and to our province, even to Amoy, and to our market-town Peh-chui-ia. We desire the Public Society to be thoroughly informed, so that they may very heartily thank God and the Lord Jesus Christ; for we at Peh-chui-ia originally dwelt in the region of death and gloomy darkness, a place under the curse of God, and were exposed to God's righteous punishment. But many thanks to God's compassion and mercy, the Holy Spirit influenced the pastors of your nation to send holy brethren (Amoy native Christians), in company with the English pastor, the teacher, William Burns, unto our market town, to unfold the holy announcement of grace, and preach the Gospel. Many thanks to God, whose grace called several brethren, by day and by night, to listen to the preaching of the Gospel, for the space of four months. Many thanks to the Holy Spirit, who opened our darkened hearts, and led us unto the Saviour Jesus, whose precious blood delivers from sin. By the grace of God five persons were received into the Church and baptized. Again, two months afterwards four persons were received into the Church and baptized. There are still some ten persons and more, from different quarters, not yet baptized, who have been operated on, so that they listen to the preaching with gladness of heart.
"By the will of God, the English pastor has been called to return to his own nation. Our place is distant from Amoy by water, several tens of 'lis,' [One li is about one-third of a mile] so that it is difficult to come and go. The two pastors of your nation at Amoy (Messrs. Doty and Talmage) have not a moment to spare from labor, for the holy brethren there are many; and it is difficult for them to leave home.
"We, the brethren of the church at our market town, with united heart pray, earnestly beseeching God again graciously to compassionate us, and send a pastor from the Public Society of your nation, that he may quickly come, and instruct us plainly in the Gospel.
"It is to be deplored-the brethren having heard the teacher William Burns preach the Word for a few months, their spiritual nature only just born again, not yet having obtained firmness in the faith, that just at this time, in the seventh month, the pastor should be separated from us.
"Day and night our tears flow; and with united heart we pray, earnestly beseeching God graciously to grant that of the disciples of the Lord Jesus a pastor hastily come, and preach to us the Gospel, this food of grace with its savoriness of grace, in order to strengthen the faith of us, little children. Moreover, we pray God to influence the saints of your nation that they may always keep us little children in remembrance. Therefore, on the 28th day of the seventh month (August 21, 1854) the brethren with united heart have prayed earnestly beseeching God that this our general letter may be conveyed to the great Public Society, that you may certainly know these our affairs, and pray God, in behalf of us, that this our request may be granted. Please give our salutation to the brethren.
KONG-BIAU,
TEK-IAM,
TEK-EIAN,
U-JU,
SI_BU,
JIT-SOM,
KI-AN,
LAM-SAN,
KIM KOA,
"The disciples of Jesus at Peh-chui-ia.
"Presented to the Public Society that all the disciples may read it."
Mr. Talmage concludes a letter speaking of the "times of refreshing" in these words:
"This remarkable work may well fill our hearts with gratitude and encouragement. Heretofore, we have always been obliged to wait a long time before we were permitted to see much fruit of our labor; and we were almost led to the conclusion that such must always be the case, in carrying the Gospel to a heathen people. Now we see that such need not be the course of events. We should preach the Gospel with larger expectations, and in the hope of more immediate fruit. He who commanded the light to shine out of darkness, can shine into the darkest minds, 'to give the light of the knowledge of the glory of God in the face of Christ Jesus' on the first announcement of the truth as it is in Jesus. When the proper time comes, and His Church is made ready for the great accession, it will be an easy thing for Him to accomplish the expectation that a nation shall be born at once."
VIII. CHURCH UNION.
Missionary work in its initial stage has only to do with first principles.
Given shelter, food, power of utterance in a foreign tongue, a preaching spot, a company of hearers, and you have bounded the horizon for the present.
No sooner, however, is a goodly company of believers gathered, but problems, numerous and weighty, confront the missionary.
How shall the company of believers be organized and governed? Shall it be exactly on the model of the church which the missionary represents? If not, what modifications shall be made? Shall the seedling ten thousand miles away be roped to the mother tree or shall it be encouraged to stand alone? What advantages in independence? What perils? What shall be the status of the foreign missionary before the native church just organizing? What relation shall he sustain to the home church?
The answers to these questions have been as various as the denominations represented in Oriental lands. The answers of missionaries representing the same denomination have not even tallied.
After the gracious awakening and ingathering at Amoy and in the region about, had taken place, the question of church organization became foremost. The missionaries gave the subject earnest thought. Men like Elihu Doty and John Van Nest Talmage and Carstairs Douglas, were not likely to come to conclusions hastily.
But they were born pioneers. Conservative enough never to lose their equilibrium, they had adaptability to new circumstances.
Quite willing to follow the beaten path so long as there was promise of harvest returns, they were prepared nevertheless to blaze a new road into the trackless forest if they were sure some of God's treasure-trove could be brought back on it. There was no divergence of view as to what the foundation of the new church-structure must be. 'For other foundation can no man lay than that which is laid, which is Jesus Christ.' So long, however, as the general proportions were the same, there was no fear that the new edifice would topple over if it did not conform exactly in height and length and breadth, in column and pilaster and facade, to the venerated model in the mother countries. The brethren expressed their views to the churches in the home land. They did more. They plead their cause and hoped for endorsement. The following is part of a lengthy but very interesting communication written by Mr. Talmage and sent to the Synod of the Reformed Church in 1856:
"Amoy, China, Sept. 17, 1856.
"To the General Synod of the Reformed Protestant Dutch Church.
"Fathers and Brethren: We your missionaries at Amoy, China, have, by the blessing of the Head of the Church on our labors, arrived at a stage of progress in our work which imposes on us weighty responsibilities, and we feel the need of counsel and advice. It will be proper for us to give a brief account of our Mission, of our work, of the blessing of God on our labors, of our peculiar circumstances, and of the principles on which we have acted hitherto, and which we think should still guide us in our efforts to establish the Kingdom of Christ in this land, that you may praise God in our behalf and in behalf of this people, and assist us by your sympathies, prayers, and counsels. Our Mission was commenced at Amoy by the late Rev. David Abeel, D.D. Mr. Abeel arrived at Amoy in company with the Rev. (now Bishop) Boone, on the 24th of February, 1842. On the 22d of June, 1844, Rev. E. Doty and Rev. Wm. J. Pohlman arrived at Amoy from Borneo. In Dec., 1844, Mr. Abeel in consequence of continued and increasing ill health left Amoy on his return to the United States. Mrs. Pohlman and Mrs. Doty having been removed by death, Mr. Doty left Amoy for the United States, Nov. 12, 1845, with his own and Mr. Pohlman's children. Rev. J. V. N. Talmage accompanied Mr. Doty on his return to Amoy, arriving Aug. 19, 1847. Mr. Pohlman was lost at sea Jan. 5, or 6, 1849. Mr. Talmage was away from Amoy from March 24, 1849 to July 16, 1850. Rev. J. Joralmon arrived at Amoy, April 21, 1856.
"Mr. Boone, of the Episcopal Church of the United States, was at Amoy but a short time. After him there have been no missionaries of that church at Amoy. The mission of the American Presbyterian Board at Amoy was commenced by the arrival of Rev. T. L. McBryde, in June, 1842. He left Amoy in January, 1843. James C. Hepburn, M.D., arrived in 1843, and retired in 1845. Rev. John Lloyd arrived in Dec., 1844. Rev. H. A. Brown arrived in 1845 and left Amoy for the United States in Dec., 1847. Mr. Lloyd died in Dec., 1848. Since then that mission has not been continued at Amoy.
"W. H. Cumming, M.D., a medical missionary, but not connected with any missionary society, arrived at Amoy, June, 1842, and left Amoy in the early part of 1847. The London Missionary Society's Mission at Amoy was commenced by the arrival of Rev. Messrs. J. Stronach and William Young, in July, 1844. Since then other agents of that society have arrived, some of whom have again left and some still remain. They now number three ministers of the Gospel and one physician.
"The Mission of the English Presbyterian Church at Amoy was commenced by the arrival of James H. Young, M.D., in May, 1850. Rev. W. C. Burns arrived in July, 1851. Rev. James Johnston arrived in Dec., 1853. Dr. Young and Mr. Burns left Amoy in August, 1854. Mr. Johnston left Amoy in May, 1855. Rev. C. Douglas arrived at Amoy in July, 1855. He is now the only member of that Mission at Amoy. All the members of this Mission, although sent out by the English Presbyterian Church, were originally members of the Free Church of Scotland.
"The present missionary force at Amoy are three ministers and one physician of the London Missionary Society (in their ecclesiastical relations they are Independents), one minister of the English Presbyterian Church, and ourselves, three ministers of the Dutch Reformed Church.
"The first converts received into the Christian Church at Amoy were two old men, baptized by Mr. Pohlman in April, 1846. The next converts received were two men baptized by Mr. A. Stronach, of the London Missionary Society, in March, 1848. A few months later Mr. Stronach baptized one more. Since then every year has witnessed additions to the church. We received into our church by baptism in 1849 three persons; in 1850 five; in 1851 eight; in 1852 two; in 1853 six; in 1854 including those baptized at Peh-chui-ia, fifty-three; in 1855 including Peh-chui-ia and Chioh-be, seventy-two; during the present year thus far, also including Pehchui-ia and Chioh-be, fifty. The whole number now connected with our church at Amoy is one hundred and twenty-one. The number at Peh-chui-ia is forty-two. The number at Chioh-be is thirty-one. In all, the number is one hundred and ninety-four. The London Mission has also been greatly blessed. They now have in connection with their church at Amoy and in vicinity one hundred and fifty-one members. After acquiring the language of this people, we have felt that our great work is to preach the Gospel. Every other department of labor must be entirely secondary to this. The Scriptures are clearly in favor of these views, and our own experience has confirmed these views until they have become very decided. We have already mentioned the name of Mr. Burns as uniting in labors with our church members. The brethren of the English Presbyterian Church, in the providence of God, have been brought very near to us. We have rendered each other much assistance and often have labored together almost as one Mission.
"When Mr. Burns arrived at Amoy, providentially he found and secured a room not far from our church edifice, and near to the residences of several of our church members. As soon as he was able to use the dialect of Amoy, many of our church members and inquirers were glad of the privilege of meeting with him daily for the study of the Scriptures and for prayer. Mr. Burns came to Amoy for the simple purpose of preaching the Gospel. He did not wish to take the responsibility of organizing a separate church. He was ready to co-operate with us or with the London brethren. He often rendered them assistance likewise. When he became able to use the language with freedom, he often preached in our church. When he went out for street preaching, or went out to visit the towns and villages around, he always took with him native Christians, usually the members of our church, having been providentially placed among them. Early in the year 1854, Mr. Burns with some of our church members visited the region of Peh-chui-ia. Much interest was awakened in that region in the subject of Christianity. A goodly number, we trust, were born of the Spirit. Mr. Burns did not wish to take the responsibility of a pastor, desiring to keep himself free for evangelistic labors wherever a door might be opened before him. He requested us to examine the candidates for baptism and receive those whom we deemed worthy, and take the pastoral care of them. We yielded to the desires of Mr. Burns and took charge of Pehchui-ia.
"Mr. Burns continued to spend much of his time in that place and vicinity until he was called to leave Amoy. Shortly after the departure of Mr. Burns, learning that the English Presbyterians would have been glad to retain Peh-chui-ia, and Mr. Johnston (E. P.) being willing to take charge there as far as he was able, we very willingly relinquished it to them. He was still unable to use the language with freedom, so we continued to visit the place as often as we could. Before Mr. Johnston's knowledge was sufficient to relieve us of the pastoral care of that interesting church, his ill-health compelled him to return to his native land. His place was soon supplied by the arrival of Mr. Douglas. We have continued the same pastoral care of that church. Lately our visits to the place have become less frequent, as Mr. Douglas has become better acquainted with the language.
"In the latter half of the year 1851, some of the Christians from Peh-chui-ia went to the large town of Chioh-be on business and preached the Gospel as they had opportunity. They found a few persons who listened to their message with interest and manifested a desire to hear more. When this fact, on their return, was reported to the churches of Peh-chui-ia and Amoy, other Christians went to Chioh-be. A great interest was awakened. A small house was rented for a chapel. This house was thronged every day throughout the day and evening. Soon as we had opportunity we visited the place to converse with inquirers and examine candidates for baptism. In January, 1855, the first converts at that place were baptized. The interest continued to increase. We found the premises we had rented entirely too small. As soon as a larger and more suitable place could be found it was secured. Soon after this a violent persecution broke out. The immediate effect was greatly to hinder the work. Only those who were sufficiently interested in the Gospel to raise them above the fear of man dared attend the place of worship. Still there has been constant progress.
"If the churches gathered by us are to be organized simply with respect to the glory of God and their own welfare, there is a fact in our circumstances which should have great weight in forming this organization. This fact is the intimate relation and hitherto oneness of the churches under our care and under the care of the missionaries of the English Presbyterian Church. In the foregoing short history of our work it will be seen that we have been and are closely connected with the missionaries of that Church. From the first we have had the pastoral care of their church gathered at Peh-chui-ia and in the surrounding region. They have not attempted the organization of any church at Amoy. By far the greater proportion of their influence and labors at Amoy has been in the direction of assisting us in our work. They have acted as though they thought it was of no importance whatever whether converts were received into church fellowship by us or them. Doubtless the church members, although perfectly aware that we and our English Presbyterian brethren are of different Churches and different countries, suppose that they form but one Church. When the time had arrived for a regular organization of our church in Amoy, the question presented itself: Shall we invite Mr. Douglas, then and still the only English Presbyterian missionary at Amoy, to unite with us in our deliberations? By the providence of God our missions had been brought closely together. We had been laboring together in the work of the Lord, were one in sympathy, held the same views in theology, and did not differ in regard to church polity. But one answer could be given to this question. We cordially invited him. He as cordially accepted of our invitation, and heartily engaged with us in our church meetings, held in reference to the election of church officers. He voted with us and our church members. He united with us in setting apart the officers-elect to their respective offices, and since then has usually united with us in our deliberations in our consistorial meetings. Surely in this matter we have acted according to the leadings of Providence and the spirit and instructions of the Gospel of Christ; for in Christ Jesus there is no distinction of nationalities. Our labors having thus far been so intermingled and our churches so intimately related and united together, we can see no sufficient reason for separation. If there be any advantage in the association of churches by the organization of Classes or Presbyteries, why should we deprive these churches in their infancy and weakness of this advantage? We have always taught our people to study the Word of God and make it their rule. Can we give them a sufficient reason for such separation? Doubtless if we were to tell them, that the churches by which we are sent out and sustained desire separate organizations, and therefore should recommend such organizations to them, they would acquiesce. They know that they cannot stand alone. Gratitude, also, and ardent affection for those churches by whose liberality they have been made acquainted with the Gospel, would lead them to do all in their power to please those churches. We can hardly suppose, however, that such separation would accord with their judgment, or with those Christian feelings which they have always exercised towards each other as members of the same Church. But we do not suppose that either our Church or the English Presbyterian Church will recommend such a separation. The Dutch Church in North America has always manifested an enlarged Christian spirit, and therefore we cannot doubt but that she will approve of an organization by which the churches here, which are one in doctrine and one in spirit, may also be one in ecclesiastical matters. Neither do we doubt but that the English Presbyterian Church will also approve of the same course. We do not know as much of that Church as we hope to know in the future. Yet we know enough of her already to love her. But if separation must come, let not our Church bear the responsibility.
"Another question of importance may arise. What shall be our relation as individuals to the Dutch Church in America? We see no reason and desire not to change the relation we have always sustained. We were set apart by that Church to do the work of evangelists. This is the work in which we still wish to be engaged. We must preach the Gospel. As God gives success to our labors we must organize churches, and take oversight of them as long as they need that oversight. When we find suitable men, we must 'ordain elders in every city.' Such is the commission we hold from our Church, and from the great Head of the Church. Theoretically, difficulties may be suggested. Practically, with the principles on which we have thus far acted, we see no serious difficulties in our way. We must seek for Divine guidance, take the Scriptures for our rule, and follow the leadings of Providence. We are all liable to err. But with these principles, assisted by your counsels, and especially by your prayers, we have reason to believe, and do believe, that the Spirit of truth will guide us in the way of truth."
Dr. Talmage also sent a communication to Dr. Thomas De Witt, then
Corresponding Secretary for the Reformed Church in co-operation with the
American Board. It reads:
"Oct. 1, 1856. There are some other facts arising out of the circumstances of this people, and of the nature of the Chinese language, which have a certain importance and perhaps should be laid before the Church. No part of the name of our Church, peculiar to our denomination, can be translated and applied to the church in Chinese without inconvenience or great detriment. The words, Protestant and Reformed, would be to the Chinese unintelligible, consequently inconvenient. The only translation we can give to the name Dutch Church, would be Church of Holland. This, besides conveying in part an incorrect idea, would be very detrimental to the interests of the Church among the Chinese. The Chinese know but little of foreign nations and have for ages looked upon them all as barbarians. Of course the views of the native Christians are entirely changed on this subject. But our great work is to gather converts from the heathen. We should be very careful not to use any terms by which they would be unnecessarily prejudiced against the Gospel. It is constantly charged upon the native Christians, both as a reproach and as an objection to Christianity, that they are following foreigners or have become foreigners. The reproach is not a light one, but the objection is easily answered. The answer would not be so easy if we were to fasten on the Christians a foreign name."
At the meeting of the General Synod, held in the village of Ithaca, New
York, June, 1857, the following resolutions recommended by the Committee on
Foreign Missions, Talbot W. Chambers, D.D., Chairman, were adopted:
THE MEMORIAL OF THE AMOY MISSION.
"Among the papers submitted to the Synod is an elaborate document from the brethren at Amoy, giving the history of their work there, of its gradual progress, of their intimate connection with missionaries from other bodies, of the formation of the Church now existing there, and expressing their views as to the propriety and feasibility of forming a Classis at that station. In reply to so much of this paper as respects the establishment of individual churches, we must say that while we appreciate the peculiar circumstances of our brethren, and sympathize with their perplexities, yet it has always been considered a matter of course that ministers, receiving their commission through our Church, and sent forth under the auspices of our Board, would, when they formed converts from the heathen in an ecclesiastical body, mould the organization into a form approaching, as nearly as possible, that of the Reformed Protestant Dutch Churches in our own land. Seeing that the converted heathen, when associated together, must have some form of government, and seeing that our form is, in our view, entirely consistent with, if not required by the Scriptures, we expect that it will in all cases be adopted by our missionaries, subject, of course, to such modifications as their peculiar circumstances may for the time render necessary. The converts at Amoy, as at Arcot and elsewhere, are to be regarded as 'an integral part of our Church,' and as such are entitled to all the rights and privileges which we possess. And so in regard to the formation of a Classis. The Church at home will undoubtedly expect the brethren to associate themselves into a regular ecclesiastical organization, just as soon as enough materials are obtained to warrant such measure, with the hope that it will be permanent. We do not desire churches to be prematurely formed in order to get materials for a Classis, nor any other exercise of violent haste, but we equally deprecate unnecessary delay, believing that a regular organization will be alike useful to our brethren themselves and to those who, under them, are in training for the first office-bearers in the Christian Church on heathen ground. As to the difficulties suggested in the memorial, respecting the different Particular Synods to which the brethren belong, and the delays of carrying out a system of appellate jurisdiction covering America and China, it is enough to say:
"1. That the Presbyterian Church (Old School) finds no insuperable difficulties in carrying into operation her system, which comprehends Presbyteries and Synods in India as well as here; and, 2. That whatever hindrances may at anytime arise, this body will, in humble reliance upon the Divine aid and blessing, undertake to meet and remove them as far as possible. The Church at home assumes the entire responsibility of this matter, and only ask the brethren abroad to carry out the policy held steadily in view from the first moment when our Missions began.
"The following resolutions are recommended:
"Resolved, 1. That the Synod view with great pleasure the formation of churches among the converts from heathenism, organized according to the established usages of our branch of Zion.
"2. That the brethren at Amoy be directed to apply to the Particular Synod of Albany to organize them into a Classis, so soon as they shall have formed churches enough to render the permanency of such organization reasonably certain."
IX. CHURCH UNION (CONTINUED).
This utterance of the General Synod, while made with the best intentions, fell with exceedingly painful echo on the ears of the missionaries at Amoy. Was the flock they had gathered with so much prayer and effort, and reared with such sedulous care, to be thus summarily divided and perhaps in consequence scattered? The missionaries felt persuaded that their brethren in the United States could not fully appreciate the situation or there would be no such action.
Mr. Talmage again took up his pen in behalf of his Chinese flock. If it had been dipped in his own blood his utterances could not have been more forceful-could not have palpitated with a heartier affection for his Chinese brethren's sake.
On Dec. 23, 1857, he wrote to Dr. Isaac Ferris, who, since the separation from the A.B.C.F.M. at the last Synod, had become the Corresponding Secretary for the Board of Foreign Missions of tile Reformed Church.
"So far as we can judge from the report of the proceedings of General Synod as given in the Christian Intelligencer, one of the most important considerations, perhaps altogether the most important mentioned, why the church gathered by us here should not be an integral part of the Church in America, was entirely overlooked. That consideration relates to the unity of Christ's Church. Will our Church require of us, will she desire that those here who are altogether one,-one in doctrine, one in their views of church order, and one in mutual love,-be violently separated into two denominations? We cannot believe it. Suppose the case of two churches originally distinct, by coming into contact and becoming better acquainted with each other, they find that they hold to the same doctrinal standards, and they explain them in the same manner; they have the same form of church government and their officers are chosen and set apart in the same way; they have the same order of worship and of administering the sacraments; all their customs, civil, social, and religious, are precisely alike, and they love each other dearly; should not such churches unite and form but one denomination? Yet such a supposition does not and cannot represent the circumstances of the churches gathered by us and by our Scotch brethren of the English Presbyterian Church. Our churches originally were one, and still are one, and the question is not whether those churches shall be united, but shall they be separated? Possibly the question will be asked, why were these churches allowed originally to become one? We answer, God made them so, and that without any plan or forethought on our part, and now we thank Him for His blessing that He has made them one, and that He has blessed them because they are one.
"Our position is a somewhat painful one. We desire to give offense to no one, and we do not wish to appear before the Church as disputants. We have no controversy with any one. We have neither the time nor inclination for controversy. We are 'doing a great work,' and cannot 'come down.' Yet our duty to these churches here and to the Church at home and to our Master demands of us imperatively that we state fully and frankly our views. We have the utmost confidence in our church. We have proved this by endeavoring to get our views fully known."
The subject did not come up again for discussion before the General Synod until 1863.
Meanwhile the churches grew and multiplied. The Amoy church, which in 1856 had been organized by "the setting apart of elders and deacons," was separated into two organizations in 1860, "preparatory to the calling of pastors."
Two men were chosen by the churches in 1861. In 1862 an organization was formed called the "Tai-hoey," or "Great Elders' Meeting," consisting of the missionaries of both the English Presbyterian and Reformed Churches and the delegated elders from all the organized congregations under their united oversight. The two men chosen as pastors were examined, ordained, and installed by this body.
During that year Mr. Talmage was called to stand by the "first gash life had cut in the churchyard turf" for him. His beloved wife, Mrs. Abby Woodruff Talmage, was called to her reward, leaving Mr. Talmage with four motherless little ones. He was compelled to go to the United States to secure proper care for his children. He came in time to attend the General Synod of 1863. There he advocated most earnestly the course which the brethren at Amoy had taken.
Dr. Isaac Ferris brought the subject before the Synod in these words:
"In 1857 the Synod met at Ithaca, and a most remarkable Synod it was. According to the testimony of all who were present the Spirit of God unusually manifested His gracious presence. A venerable minister on his return remarked, 'It was like heaven upon earth.' That Synod, under this extraordinary sense of the Divine presence and unction, judged that the time had arrived for the Church to take the responsibility of supporting its foreign missionary work upon itself, and, accordingly, in very proper resolutions, asked of the American Board to have the compact which had been in operation since 1832 revoked, and the Mission transferred to our Foreign Board.
"It was at that meeting that a memorial of our brethren at Amoy on the subject of organization, very ably drawn, and presenting fully their views and reasonings, was read and deliberated on. Their work had been wonderfully blessed, and the whole Church was called to thanksgiving, and the time seemed at hand to realize the expectations of years. The brethren asked advice, and the Synod adopted the carefully-drawn report of a committee of which the President was chairman, advising the organization of a Classis at as early a day as was practicable. Our brethren at Amoy were not satisfied with this advice, and considered the subject as not having had a sufficient hearing.
"In the progress of their work they have deemed it proper to form a different organization from what the Synod advised, and which was in harmony with the constant aim of our Church on the subject. The Board of Foreign Missions, when the matter came before them, could only kindly protest and urge upon the brethren the action of the Synod of 1857. Not having ecclesiastical power, they could only argue and advise. They would have it remembered that all has been done in the kindest spirit. They have differed in judgment from the Mission, but not a ripple of unkind feeling has arisen.
"The question now before the Synod is, whether this body will recede from the whole policy of the Church and its action in 1857 or reaffirm the same. This Synod, in its action on this case, will decide for all its missions, and in all time, on what principles their missionaries shall act, and hence this becomes probably the most important question of this session. It is in the highest degree desirable that the Synod should give the subject the fullest the most patient and impartial examination, and that our brother, who represents the Amoy Mission, be fully heard."
Mr. Talmage next addressed the Synod and offered the following resolution:
"Resolved, That the Synod hear with gratitude to God of the great progress of the work of the Lord at Amoy, and in the region around, so that already we hear of six organized churches with their Consistories, and others growing up not yet organized, two native pastors who were to have been ordained on the 29th of March last, and the whole under the care of a Classis composed of the missionaries of our Church and of the English Presbyterian Church, the native pastors, and representative elders of the several churches. It calls for our hearty gratitude to the great Head of the Church that the missionaries of different Churches and different countries have been enabled, through Divine grace, to work together in such harmony. It is also gratifying to us that these churches and this Classis have been organized according to the polity of our Church, inasmuch as the Synod of the English Presbyterian Church has approved of the course of their missionaries in uniting for the organizing of a church after our order; therefore, this Synod would direct its Board of Foreign Missions to allow our missionaries to continue their present relations with the missionaries of the English Presbyterian Church, so long as the present harmony shall continue, and no departure shall be made from the doctrines and essential policy of our Church, or until the Synod shall otherwise direct."
There were speeches for and against, by distinguished men in the Church. Dr. T. W. Chambers, President of the Synod, made the concluding address, as follows:
"If there be any one here who has a deep and tender sympathy with our brother Talmage and his senior missionary colleague (Mr. Doty), I claim to be the man.
"Mr. Doty was my first room-mate at college thirty-one years ago, and ever since we have been fast friends. As to the other, his parents-themselves among the most eminent and devoted Christians ever known-were long members of the church in New Jersey, of which I was formerly in charge. For several years I was his pastor. I signed the testimonials of character required by the American Board before they commissioned him. I pronounced the farewell address when he left this country in 1850. I have watched with intense interest his entire career since, and no one welcomed him more warmly when he returned last year, bearing in his face and form the scars which time and toil had wrought upon his constitution. It is needless to say, then, that I love him dearly for his own sake, for his parents' sake, for his numerous friends' sake, but, more than all, for that Master's sake whom he has so successfully served. Nor is there anything within reason which I would not have the Church do for him. He shall have our money, our sympathy, our prayers, our confidence-the largest liberty in shaping the operations of the Mission he belongs to.
"But when we come to the matter now at issue, I pause. Much as I love our brother, I love Christ more. Nor can I surrender, out of deference to our missionaries, the constitution, the policy, the interests of our Church,—all of which are involved in this matter. Nay, even their own welfare, and that of the mission they are so tenderly attached to, demand that we should deny their request. What is this request? That we should allow our brethren at Amoy, together with the English Presbyterian missionaries there, to form with the native pastors and the delegates from the native churches, an independent Classis or Presbytery, over whose proceedings this body should have no control whatever, by way of appeal, or review, or in any other form. Now, the first objection to this is, that it is flatly in the face of our constitution and order. A 'self-regulating Classis' is a thing which has never been heard of in the Dutch Church since that Church had a beginning. It is against every law, principle, canon, example, and precedent in our books. Perhaps the most marked feature of our polity is the subordination of all parts of our body, large or small, to the review and control of the whole as expressed in the decisions of its highest ecclesiastical assembly. I submit that this Synod has no right to form or to authorize any such self regulating ecclesiastical body, or to consent that any ministers of our Church should hold seats in such a body. If we do it, we transcend the most liberal construction which has ever been known to be given to the powers of General Synod. How, then, can we do this thing? Whatever our sympathies, how can we violate our own order, our fundamental principles, the polity to which we are bound by our profession, by our subscription, by every tie which can bind religious and honorable men?
"Moreover, the thing we are asked to do contravenes our missionary policy from the beginning. As far back as 1832, when we made a compact with the American Board, one essential feature of the plan was that we should have 'an ecclesiastical organization' of our own. Without this feature that plan would never have been adopted; and the apprehension that there might be some interference with this cherished principle was at least one of the reasons why the plan, after working successfully for a quarter of a century, was at length abrogated. And so when, in 1857, we instituted a missionary board of our own, this view was distinctly announced.
"It was my privilege to draw up the report on the subject which has been so often referred to. That report did not express merely my view, or that of the committee, but the view of the entire Synod. Nor from that day to this has there been heard anywhere within our bounds even a whisper of objection from minister, elder, or layman in regard to the positions then taken. It is our settled, irreversible policy. Deep down in the heart of the Church lies the conviction that our missionaries, who carry to the heathen the doctrine of Christ as we have received it, must also carry the order of Christ as we have received it. Certain unessential peculiarities may, from the force of circumstances, be left in abeyance for a time, or even permanently, but the dominant features must be retained. It is not enough to have genuine Consistories, we must have genuine Classes. And, under whatever modifications, the substantive elements of our polity must be reproduced in the mission churches established by the blessing of God upon the men and means furnished by our Zion.
"Further, Mr. President, it is to be remembered that we are acting for all time. It is not this one case that is before us. We are settling a precedent which is to last for generations. Relax your constitutions and laws for this irregularity and you open a gap through which a coach and four may be driven. Every other mission, under the least pretext, will come and claim the same or a similar modification in their case, and you cannot consistently deny them. The result will be an ecclesiastical chaos throughout our entire missionary field. Let us begin as we mean to hold out. Let us settle this question now and settle it aright. We direct our missionaries what Gospel to preach, what sacraments to administer, what internal organization to give to single churches. Let us, in the same manner and for the same reasons, say what sort of bonds shall unite these churches to each other and govern their mutual relations and common interests.
"I know we are told that the hybrid organization which now exists is every way sufficient and satisfactory; that it is the fruit of Christian love, and that to disturb it would be rending the body of Christ. Here one might ask how it came to exist at all, seeing that this Synod spoke so plainly and unambiguously in 1857. And I for one cordially concur in the remark of the Elder Schieffelin, that the brethren there 'deserve censure.' We do not censure them, nor do we propose to do so, but that they deserve it is undeniable. But the point is, how can our disapproval of the mongrel Classis mar the peace of the Amoy brethren? There is already a division among their churches. Some are supported by our funds, others by the funds of the English Presbyterians. Would it alter matters much to say, and to make it a fact, that some of those churches belong to a Classis and others to a Presbytery? Some have an American connection and others an English. But this would break Christian unity! Would it, indeed? You observed, Mr. President, the affectionate confidence, blended with reverence, with which I addressed from the chair the venerable Dr. Skinner. The reason was that we both belong to an association of ministers in New York which meets weekly for mutual fellowship, enjoyment, and edification in all things bearing on ministerial character and duties. Ecclesiastically we have no connection whatever. I never saw his Presbytery in session, and I doubt if he ever saw our Classis; yet our brotherly, Christian, and even ministerial communion is as tender, and sacred, and profitable as if we had been copresbyters for twenty years. Now, who dare say that this shall not exist at Amoy? Our brethren there can maintain precisely the same love, and confidence, and co-operation as they do now, in all respects save the one of regular, formal, ecclesiastical organization.
"But I will not detain the Synod longer. I would not have left the chair to speak, but for the overwhelming importance of the subject. It is painful to deny the eager and earnest wishes of our missionary brethren, but I believe we are doing them a real kindness by this course. Union churches here have always in the end worked disunion, confusion, and every evil work. There is no reason to believe that the result would be at all different abroad. A division would necessarily come at some period, and the longer it was delayed, the more trying and sorrowful it would be. I am opposed, therefore, to the substitute offered by Brother Chapman, and also to that of Brother Talmage, and trust that the original resolutions, with the report, will be adopted. That report contains not a single harsh or unpleasant word. It treats the whole case with the greatest delicacy as well as thoroughness, but it reaffirms the action of 1857 in a way not to be mistaken. And that is the ground on which the Church will take its stand. Whatever time, indulgence, or forbearance can be allowed to our brethren, will cheerfully be granted. Only let them set their faces in the direction of a distinct organization, classical as well as consistorial, and we shall be satisfied. Only let them recognize the principle and the details shall be left to themselves, under the leadings of God's gracious providence."
The report of the Committee on Foreign Missions, E. S. Porter, D.D., chairman, was adopted. Part of it reads as follows:
"The missionaries there have endeared their names to the whole Christian world, and especially to that household of faith of which they are loved and honored members."
…. "No words at our command can tell what fond and flaming sympathies have overleaped broad oceans, and bound them and us together.
"'Words, like nature, half reveal,
And half conceal the soul within.'
…. "Your committee are unable to see how it will be possible to carry the sympathies and the liberalities of the Church with an increasing tide of love and sacrifice in support of our missionary work, if it once be admitted as a precedent, or established as a rule, that our missionaries may be allowed to form abroad whatever combinations they may choose, and aid in creating ecclesiastical authorities, which supersede the authorities which commissioned them and now sustain them."
"The committee are not prepared to recommend that any violent and coercive resolutions should be adopted for the purpose of constraining our brethren in Amoy to a course of procedure which would rudely sunder the brotherly ties that unite them with the missionaries of the English Presbyterian Church. But a Christian discretion will enable them, on the receipt of the decision of the present Synod, in this matter now under consideration, to take such initial steps as are necessary to the speedy formation of a Classis.
"Much must be left to their discretion, prudence and judgment. But of the wish and expectation of this Synod to have their action conform as soon as may be to the resolutions of 1857, your committee think the brethren at Amoy should be distinctly informed. They therefore offer the following:
"'I. Resolved, That the General Synod, having adopted and tested its plan of conducting foreign missions, can see no reason for abolishing it; but, on the contrary, believe it to be adapted to the promotion of the best interests of foreign missionary churches, and of the denomination supporting them.
"'II. That the Board of Foreign Missions be, and hereby is, instructed to send to our missionaries at Amoy a copy or copies of this report, as containing the well-considered deliverance of the Synod respecting their present relations and future duty.
"'III. That the Secretary of the Foreign Board be, and hereby is, directed to send to the Rev. Dr. Hamilton, of London, Convener of the Presbyterian Committee, a copy of this report, with a copy of the action of 1857, and that he inform him by letter of the wishes and expectations of the Synod respecting the ecclesiastical relations which this body desires its churches in Amoy to sustain to it.'"
In the report of the Foreign Committee of the English Presbyterian Church for 1863, the following language is used in reference to the Union Chinese Church of Amoy:
"We are hopeful, however, that on further consideration our brethren in America may allow their missionaries in China to continue the present arrangement, at least until such time as it is found that actual difficulties arise in the way of carrying it out. 'Behold, how good and pleasant it is for brethren to dwell together in unify,' and there are few brethren towards whom we feel closer affinity than the members of that Church, which was represented of old by Gomarus and Witsius, by Voet and Marck, and Bernard de Moore, and whose Synod of Dort preceded in time and pioneered in doctrine our own Westminster Assembly. Like them, we love that Presbyterianism and that Calvinism which we hold in common, and we wish to carry them wherever we go; but we fear that it would not be doing justice to either, and that it might compromise that name which is above every other, if, on the shores of China, we were to unfurl a separate standard. We would, therefore, not only respectfully recommend to the Synod to allow its missionaries to unite presbyterially as well as practically with the brethren of the Reformed Dutch Church; but we would express the earnest hope that the Synod of the sister Church in America may find itself at liberty to extend to its missionaries a similar freedom."
These sentiments were unanimously adopted by the Synod of the English
Presbyterian Church.
The cause which Mr. Talmage was advocating was too near his heart, and his convictions were too strong to permit silence. He prepared a pamphlet, setting forth more clearly the position of the Mission at Amoy, as well as answering objections made to it. [The exact standing of missionaries in the Union Chinese Church of Amoy was also explained by Dr. Talmage in a later pamphlet, for the contents of which see Appendix.] A few quotations read:
"In reference to it, i.e., the report of the Committee on Foreign Missions, we would make three remarks: (1) It (Resolution III.) seems rather a cavalier answer to the fraternal wish of the Synod of the English Presbyterian Church, as expressed in their action. (2) The action of Synod is made to rest (Res. I.) on the fact that Synod had 'tested' this 'plan of conducting foreign missions.' If this be so, and the plan had been found by experiment unobjectionable, the argument is not without force. But how and where has this test been applied and found so satisfactory? Our Church has three Missions among the heathen-one in India, one in China, and one in Japan. Has it been tested in Japan? No. They have not yet a single native church. Has it been tested in China? If so, the missionaries were not aware of it. The test applied there has been of an opposite character and has been wonderfully successful. The test has only been applied in India, and has only begun to be applied even there. There, as yet, there is but one native pastor. Their Classis is more American than Indian. We must wait until they have a native Classis before the test can be pronounced at all satisfactory. (3) No consideration is had for the feelings, wishes or opinions of the native churches. The inalienable rights of the native churches, their relation to each other, their absolute unity-things of the utmost consequence-are not at all regarded, are entirely ignored."
In reply to the advantages claimed to flow from the plan advocated by
General Synod, Mr. Talmage says:
"1. The most important advantage is, or is supposed to be, that there will thus be higher courts of jurisdiction to which appeals may be made, and by which orthodoxy and good order may be the better secured to the Church at Amoy.
"Such advantages, if they can be thus secured, we would by no means underrate. There sometimes are cases of appeal for which we need the highest court practicable-the collective wisdom of the Church, so far as it can be obtained; and the preservation of orthodoxy and good order is of the first importance. Now, let us see whether the plan proposed will secure these advantages. Let us suppose that one of the brethren feels himself aggrieved by the decision of the Classis of Amoy and appeals to the Particular Synod of Albany, and thence to General Synod. He will not be denied the right to such appeal. But, in order that the appeal may be properly prosecuted and disposed of, the appellant and the representative of Classis should be present in these higher courts. Can this be secured? Is the waste of time, of a year or more, nothing? And where shall the thousands of dollars of necessary expense come from? Now, suppose this appellant to be a Chinese brother. He, also, has rights; but how, on this plan, can he possibly obtain them? Suppose that the money be raised for him and he is permitted to stand on the floor of Synod. He cannot speak, read, or write a word of English. Not a member of Synod can speak, read, or write a word of his language, except it be the brother prosecuting him. 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 God 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."