The American Missionary. Volume 43, No. 12, December, 1889

ADDRESS OF REV. ADDISON P. FOSTER, D.D

This Indian problem has been largely settled on its civil side. For many years the friends of the Indians have been consulting together, and have done their utmost to influence public opinion. And the Government has heeded the call—as it always does—of a widely extended and wise public sentiment; and, in consequence, our policy with regard to the Indian has been very largely re-shaped. To-day, by reason of the Dawes Bill, land is open to the Indians in severalty. There is a fair degree of law secured for the Indians. The great questions pertaining to their outward circumstances are under happy prospect of adjustment.

But, this being the fact, it simply increases the necessity laid upon us to meet the requirements of the present day. The door is open for the Indian to become a citizen; and in this land, whenever any man receives the privileges of citizenship, it is incumbent upon us to see to it that he is fitted for that sacred obligation by the church and by the school.

This is a necessity of our republic which we have recognized from our earliest day. When our fathers came to this land, they located side by side the school house and the church; and, wherever we have sought to open the privileges of the suffrage, and the dignities, and honors, and joys of citizenship, to any class of people among us, we have always felt it to be an imperative necessity to see to it that they had both these sacred training schools, the educational institution and the religious institution, side by side.

Now to-day we have unusual opportunities. Everything seems to be coming to a focus in regard to our work for the Indians. Never has the time been so auspicious as it is to-day. Never have there been so many things combining to show to us that if we are to improve the opportunity God gives us to care for the Indian—this man who held this land before we came to it and from whom we have taken our possession—we must do it to-day. There are other great needs about us, other races and other classes and other conditions; but there is no other class appealing so intensely to the sympathies of all our people to-day, as is the Indian. This is one great explanation of the remarkable increase of the work of this Association among the Indians. How did it ever spring from an expenditure of $11,000 annually to $52,000, as it is to-day? Partly because the Government has been willing to aid, but still more because our people throughout the land have been intensely interested in the Indian and have been glad to help him. They have said by their gifts that now is the time, and we must leap to improve this opportunity or else it will slip away from us forever.

It is the conviction of your committee—and I can voice it most perfectly—that we must improve this opportunity before it is gone, and that this people who have long suffered at the hands of their white brethren have a claim to our earnest Christian sympathy and to our heartiest effort to put them upon their feet. They are more than ready, they are anxious for our aid, they are crying to us for help.

Now, let me say that the American Missionary Association has always felt the importance of working in evangelistic lines. It would be nothing if it had not the church before it as an incentive. It works primarily through the school; but always with the thought that the school is secondary, and that the church is the one great aim before it. And unless this incentive were before it, unless it recognized that its work was to bring men to Christ, and to bind them together in Christian churches, there would be but little to call for the great self-denials of Christian workers in the field and many Christian givers in the country at large. It is this thought that has ever been held up before it—the thought that the church and the school go together, and that the school is simply the handmaid of the church. We recognize the fact that in Congregationalism especially, out of all forms of religious belief, we cannot hope to make men earnest, effective Christians, caring for themselves, managing their own affairs independently, and having in them the heart to go out and work, unless we cultivate their minds as well. And so this Association has sought, and this body of Christians that represent the Association has sought, by gifts and by teaching, to develop the thought that there always should be an educational work going forward that there may be something to build upon. Christianity needs education in order to give it its largest power.

ADDRESS OF REV. THOMAS L. RIGGS

It was said of Dr. Williamson by an old Indian that he had an Indian heart. I, too, have an Indian heart, and I can lay claim to that possession as but few can. It would take but a very little while to go from here into the very midst of our present Indian field. It took my father and Dr. Williamson, when they first entered the field, some six months to reach it. I could start to-morrow morning, and taking the cars in this city, and reaching Pierre by the following night, could be farther off by Saturday, farther from the border of the mission field, than my father and Dr. Williamson could after they had travelled six months.

I would like to invite you to go with me on a tour of inspection of the mission field itself. I would take my two ponies and drive out to the Cheyenne River, and take you to one of our out-stations, and show you something of the influences at work in the field to-day. As we went up the valley, we would see the Indian village located there, and in the midst, on a rising piece of ground, the mission station. Over some of the houses we would see a red flag flying. That is a prayer, a votive offering; there are sick in that house, and that is a prayer to the gods that healing may come, and that death may be kept from them. Over on the right we would see the dance-house—a great octagonal house with an open roof, in which the Indians gather night after night to dance to the monotonous beating of the drum. That is a very common sound out in the Indian villages, bringing to us always that thought of slavery to evil. As we go up to the station itself, we would see something more of the work than you have as yet been able to see. If it be on the Sabbath, as we go in we would see a young man there, with his audience before him, not a very large audience—old men, old women, boys and girls—gathered on the rough benches, and very much as they are in their own homes. Some of the old women have their hair down over their faces, the boys with dirty hands, old men with their dirty blankets, and yet they are gathered around there to hear the word of life. The preacher, as he stands before them, tells them of God's wonderful love, and takes as his text that most wonderful verse in the Bible, "God so loved the world that he gave his only begotten Son."

Then, as you look at the man who is preaching there, you would hardly recognize in him one who thirteen years ago was a savage, a painted Indian. As I look at him it seems a most wonderful thing that such a change has taken place. I knew him as a savage; a splendid fellow he was, and he is now a more splendid man than ever he was a savage; and he is teaching the gospel of Christ to his own people. I have been out there seventeen years, and if there were not another result to show for those seventeen years of work than the lifting up of this Clarence Ward, and making of him a man in Christ Jesus, I should be abundantly satisfied.

There is another influence of which I would speak, the influence of the home. Here in our happy homes we know but very little of what that means to the Indian. An Indian has no home, in our sense of the word. Some years ago I went with a party of Indians 175 miles west of the Missouri River in the middle of winter. We climbed a mountain and looked away to the east. We could see, I should think, 150 miles, and the Indian as he sat there on the edge of a rock, covered his head up in a blanket and cried. Said he: "This is my country, and we have had to leave it." That was his idea of home—such a barren stretch as that, the snow glistening in the sunlight. The Dakota Indian lives in a region, not in a place. The Christian home coming into the midst of a village carries there an ideal of which the Indian knows nothing, and he is taught by the power of example day after day. The Christian woman in that home keeps her house clean, keeps her children clean, and stands there as a persistent example of the power of the gospel of soap, just as the man himself there who has become a Christian no longer steals horses. A party going out into an enemy's country would go as often for the sake of bringing back stolen horses, as they would for scalps. The man who has become a Christian is recognized at once as shut out from that privilege.

Reference has been made to the opening up of the reservation, and the crisis is now upon us in connection with our Indian work. We have eleven million acres of land there just west of the Missouri River to be thrown open for settlement. Do you know what that means? Were any of you down at Oklahoma this last season? It means the rush of a swarm of people, good, bad and indifferent—chiefly bad and indifferent—and these settlers will crowd themselves in as a wedge between the two divisions of the Indian reservation, and we shall have Indians both to the north and to the south. They will be exposed to influences from which they have been kept as yet; influences which will tend to uplift in the outcome, as well as to degrade. I thank God for it. I thank God that he is bringing the white man into the midst of the Indian country. It may seem that this is a heroic remedy. So it is, but it is time for heroic remedies. We need to meet the question as it comes to us to-day. There is a ranchman out on Bad River, who tells me that there is no such thing as an Indian question. "Why," said I, "what are you talking about?" "There is no such thing," said he. I asked him how he explained it. "The simple thing to do is just to treat them as men, and that will be all there is to it. That will settle it, and there will be no such thing as an Indian question." Treat them as men and make Christians of them, and we will settle the whole thing.

ADDRESS OF REV. HENRY A. STIMSON, D.D

Referring to Dr. Goodwin's powerful address, I find myself transported again to China; but the fact recurs to my mind that this is not a foreign missionary society, but a home missionary one, and what we have to do is to open our minds to the conviction that it is possible to do at home plenty of work for the Chinaman. I am glad to give a little personal testimony because what we need most of all is to be convinced of the necessity to give time and strength and labor to win the individual Chinaman to Christ. Not very long ago there came to my knowledge in St. Louis an ordinary Chinaman, comparatively a young man. He joined our church and I knew he desired to be recognized as a Christian man. About a year before, he had been a member of a Sunday-school where ladies were teaching Chinese. Before that our newspapers had created great outcry about a case of leprosy in the city. This Chinaman appeared at my house in great trepidation. He had been two or three years in this country, and had been saving his money in order to go back and see his mother's face before she would die, and he hoped to be able to return to China in the following fall. He had learned that there was a Chinaman, unknown to him, lying ill in a little laundry, of a disease of which nothing was known, without friends and without care. He took care of this man, leaving his own work for the purpose, and at length he came to me asking where he could get a physician to attend the patient. I gave him a note to one of the best physicians in my own church, who went at once and saw the man, and he seeing it was a strange form of disease, went to a specialist of skin diseases, who had the man brought to a hospital in order to watch his disease. Rumors of this reaching the newspapers, the reporters thought it a good opportunity to make a story about leprosy, giving the number and street of an imaginary laundry in the heart of the city. Instantly the patronage of the Chinese laundries stopped. My Chinese friend was in the greatest distress about it, and particularly about me, lest I should think he had brought the contagious disease to my house. I could hardly persuade him to enter, and then he told me there was no truth in the story of the newspapers, and asked what he should do. What was the result of the story? The Chinaman took care of his friend in the house and in the hospital, paying considerable for his care, and when he recovered sent him to San Francisco—in fact, spent about $180 on him, the whole sum he had saved to take himself home to his mother, and he did this for a man who was as utterly unknown to him as to you or me. He also came to me with a $10 bill to pay the doctor, saying it was not enough, but it was all the money he had, and he would add to it by and by. All we want is testimony as to the character of the Chinese. Here was a man not converted by Moody or by any service, but by the ministry of an unknown Sunday-school teacher; as the result of that simple agency he found a charity so Christ-like as to do work like this. That little Chinaman brought to me some of his companions, asking me to do something to help them to be Christians, and as the result of his work a large Sunday-school is to-day in operation. There is abundance of such testimony, I believe, to be furnished throughout our land, which we should have before our heart as an answer to the anti-Chinese mania which now and then sweeps over this country. Help us to carry the gospel to these men of unmeasured possibilities, whom God in his mercy has brought across the seas to plead at our doors.

This audience can help the Chinese in a better way than giving them money. That Chinaman was asked in my house the other day how many hours he slept, and he said, "Two or three." "Are you ever troubled by hoodlums?" "Yes, every day. They break the windows. Last week they broke into my laundry and stole five bundles of clothes, for which I had to pay customers $20." "Do you get no protection from the police?" I asked him. He shook his head—yes, sometimes, but they were no good. The Chinese have the same right to life and liberty that we have, and if we get them that, they'll get the money fast enough themselves. We owe it to the Chinese that they get protection.

ADDRESS OF REV. E.P. GOODWIN, D.D

I rejoice that I can lift my voice at least in a word of commendation, if such a word seem in any sense to be needed, in the furtherance of this particular kind of work. I remind myself sometimes that this very tone of apology is a tone that ought to set some of us, as ministers and as brethren, to reconsidering our conception of the gospel. Why, beloved, suppose it were an admitted fact that for the next hundred years not a solitary Chinaman would be converted. What then? Do you imagine that that fact would absolve us from allegiance to the commands of the Lord Jesus Christ? You will remind yourselves—I am sure I remind myself often—that in respect to our Christian work, the breadth of it and the particular departments of it, we have absolutely no option whatsoever: that when our Master said to his disciples, "Go ye into all the world and preach the gospel to every creature," he made no exception of those that might have almond eyes and yellow faces, nor of those that might have black skins and woolly hair; that he took in, in that wide sweep of his omniscient vision, every nation and kindred under the whole sky, and that should exist until the kingdom itself should come.

If it could be demonstrated that it required ten times as much work and ten times as much money to convert the Chinaman as anybody else, then all the more because of degradation and superstition and idolatry and hardness of heart—all the more must I storm the Gibraltar of that paganism. The Master's principle seemed to be, "Give ye them to eat." The fact of hunger is what lays the law upon the hearts of the disciples; and by so much as men are more hungered—if there be one nation more so than another—by so much as they are nearer to starving for the bread of life, by so much the more are your heart and my heart called upon in the name and in the sympathy of Jesus Christ, to respond to that cause. Those disciples of that early day might just as well have said, "Master, we can not feed all these ten thousand. We will pick out those around us, the nearest at hand. We won't touch that set of lepers just over there from Capernaum; we won't have anything to do with that other set of outcasts and vagabonds drifted in here, some of them from Samaria; we will have nothing whatever to do with these wretches from Chorazin—gamblers and abandoned people of every sort."

What do you think would have been his response to that sort of argument? I think if Peter had given him any such plea as that it would have cut him off hopelessly from any apostleship. There would have been a new band of apostles that would have been instituted then and there that were willing to take the Master's command, take Him as responsible for the authority and for the result. They knew better; they knew Him better; and though they had their little scant loaves that would not give a quarter of a crumb apiece to the great multitude, they said: "That is not our responsibility; ours is to obey. It is His to furnish when the resources fail." Brethren, that is my theory of missions.

Do you remember the little anecdote about Francis Xavier, that before he went abroad as a missionary to China, while he was sleeping with his room-mate one night, he startled him by rising in his sleep and throwing out his arms with great urgency, as he said, "Yet more, oh, my God, yet more!" His comrade wakened him and asked him what he meant. "Why," said he, "I was having a vision of things in the East. I was seeing missionaries tortured; some of them were being burned, some of them were having their flesh torn from their bodies, and in many ways they seemed to be suffering in their testimony for Christ's sake. And as I looked, the tears came to my eyes, and a voice said to me, 'That is what it will cost you if you go on this missionary tour. Are you willing to take the cost?' And I said, 'Oh, Lord Jesus; yet more, yet more, if I may win these perishing souls.'"

Brethren, it is the call of the hour. These people may become, in my judgment, pre-eminently the missionary people. They have been called the Yankees of the Orient. They are scattered every whither, in every quarter of the world. I think it ought to shame us to have less enthusiasm for these for whom Christ died than they of the Romish church in the palmiest days of its missionary zeal. God help us that we may stand true upon the Pacific coast and all through our land, and that for every missionary church abroad there may be a score and a hundred. Dr. Williams said, after thirty years' knowledge of the Chinese, that we might evangelize China from one end of the empire to the other in half a century if we were in earnest. God help us that we may labor and pray for the coming of such a day.

Now I believe this: That, so far as the facts go, there is just as large a percentage of results to be shown for work among the Chinese as for work anywhere. Take it in our city, among some of the Chinese schools; take it in San Francisco, take it in China itself. I received on Saturday last a letter from Mr. Gray, of Hong-Kong, speaking of a young man who had gone out from our church as his assistant in the work there. Said he to me: "He is one of the most valuable helpers I could have. He not only stands fast by his work, but he also seems to have spiritual discernment to meet the peculiar difficulties we have to encounter, and there are plenty of them. Here is a man, for instance, who says he would whip his wife to death if he should hear of her accepting Christ. There is another, a mother, who would let her child starve if she thought it was being taught the gospel of Jesus Christ. But among this people there is no more successful laborer that I know of than Sui Chung." I knew him well. He came into our Chinese Sunday-school, which is held every Sunday afternoon. I remember him distinctly, as giving, so far as I could see, clear evidence of being born of the Spirit. And I bear testimony to these young men now in my church—there are ten or a dozen of them—that, so far as I know them and so far as I have been able to talk with them in imperfect English or through Chinese interpreters, their Christian experience is as satisfactory as that of any others. Nay, I will say more than that. I will venture to say that the Chinese brethren in my church are more earnest. They sustain a Chinese prayer-meeting regularly every Sunday of their own accord in their own language, and have kept it up ever since there were enough of them to be united together. I frequently look in and talk with them; and there is one thing about these Chinese that I greatly respect—I never saw them pull out their watches while I was speaking to them. I never saw any of them going to sleep; I never saw a look in the face of one of them which indicated that he was not profoundly interested. I was in their meeting last Sunday, and I told them about Sui Chung. Most of these Chinese can read. Some of them are very fluent talkers, and some are very intelligent. I suppose we have a thousand or fifteen hundred in this city, and a very large proportion of them, they tell me, can read the Chinese Bible.

Now, I have great respect for this people, if for nothing more than for their history. We have a petty hundred years of history. How many hundred have they? Any nation that can hold itself together for 4,000 years—or shall I say for more?—and that to-day constitutes nearly one-quarter of the population of the earth, certainly deserves our respect. Any people that can take our own handicrafts and beat us at them—and they will do it in a good many directions, and make money, even though you may disapprove of their way of living—deserve our respect. Any people that can furnish diplomates fitted to stand side by side with Bismarck and Gladstone, and our own embassadors say that they can, certainly deserve our respect.

One thing more they desire of the Christian church, if it were only a debt to be paid. I insist upon it, brethren, that at least Christian England and Christian America ought to pay back to them in missionary moneys at least an amount equal to that of which we have robbed them by the infamous opium traffic, and to-day it is people from Christian lands, more than anything else, who are furnishing the difficulties in the way of the introduction of the gospel abroad.

ADDRESS OF PRESIDENT ALBERT SALISBURY

There are values even in this world for which we have no expression, for which we have no definite standard, and of which we have no very clear comprehension. They are values, none the less. But there is one standard of value of which I think it may be safely said the American people have come into a very clear comprehension, that is, of the weight of the working power of a dollar.

Most of us know it by pretty thorough experience. We know what a dollar costs, how hard it is to get, how hard it is to keep, how little we are liable to receive for it when it goes. And, let me say it, I believe there are no people on this Western Continent who have any more exact, definite, clearly defined comprehension of what a dollar is, what it will do, and what it will not do, than the managers of our missionary enterprises.

Then, it is sometimes thought and sometimes said that these men who conduct church work and missionary work do not know much about dollars; that a dollar, a thousand dollars, or a million dollars, is a very indefinite thing; and that they ask for a million dollars, or half a million dollars, with a great deal of nonchalance, as if it were merely a matter of asking. It is not so. When this Finance Committee indorse the recommendation of the National Council that half a million of dollars be raised for the work of this Association during the coming year, they do it from a business point of view, and when the officers and managers of this Association second this demand, they know what it means. They know better than anybody else in the world knows how hard it is to get half a million of dollars. For some years I went up and down through the South and West in the service of this Association. I went in and out of the rooms at No. 56 Reade Street, New York, and I must have been very dull not to know pretty well the inside workings of this Association. I have been among workers on the field. I know how closely everything is reckoned, how carefully every penny is spent; and I know how the demands of the work and the needs press upon the workers in the field, so that they look back to those rooms in New York with the feeling that somehow there is not a very great deal of liberality there, that those officers pare very closely. But these workers in the field have no such experience after all as the officers there at the centre of things. Those members of the Executive Committee, those Secretaries and the Treasurer, sitting there together, and facing the demands of the old work and the new, have rolled upon them every day a sense of the value of money and of the need of economy such as even the workers in the field can not comprehend. I have been there, I am now outside, and I am free to say whatever I please; and I make bold to say to you here that the work which is alive and growing must have the most money. Increased demands must cost. It is a law of nature. Now, then, when this Finance Committee come forward to indorse this recommendation that $500,000 instead of $375,000 be raised for the coming year, they do not at all reach the measure of the need.

There is only one thing necessary to get this money and more. It is a pretty comprehensive thing. If upon the members of our churches in this land as clear a sense of the need of what ought to be done and can be done could be brought as comes to those in contact with the work, the money would be forthcoming. How to make our people realize the facts in this matter is the problem. Money will come when our people know how much it is needed, how profitably it is spent, and how grandly it pays dividends.

ADDRESS OF REV. WM. M. TAYLOR, D.D

Last Wednesday evening at the Prayer and Conference Meeting of the Broadway Tabernacle, one of the office-bearers of the church put this question to me: "Can we hope to be instrumental in the conversion of the Jews, so long as the present prejudice against God's ancient people exists among us?" And that inquiry, taken in connection with the fact that the Annual Meeting of the American Missionary Association was to be held here this week, led me to examine the Word of God, that I might discover what incidental light is thrown on the subject of pride of race by its histories and other contents, and I mean to-night to put the result of my examination before you.

The first and most striking instance of its manifestation which we come upon in Scripture is the treatment given by the Egyptians to the Israelites. "Every shepherd was an abomination to the Egyptians," so they counted themselves superior to the Hebrews, and subjected them to the greatest indignities, grinding them under the harshest oppression, and exacting from them, by the lash of the task-master, the most arduous labor. But mark how their pride was rebuked and their cruelty punished, under the moral and retributive government of God. Their land was desolated by a series of plagues culminating in the death of the first-born, and the people whom they had oppressed made their escape from the most powerful empire then existing in the world, without themselves striking a single blow. The Lord fought for them. Each of these ten plagues was a Divine protest against that national pride which arrogated to itself the exclusive right to power, privilege, immunity and possession, and which met its merited punishment that day, when "the Lord saved Israel out of the hand of the Egyptians, and Israel saw the Egyptians dead upon the seashore."

But the mention of the Hebrews in this connection may seem to some to be most inappropriate. Were not they, it may be asked, virtually created into a separate and exclusive nation, and taught to look upon themselves as God's peculiar people? Did not they become proverbial for their pride of race, and for saying on every occasion, "We have Abraham to our father," and were they not especially the Pharisees among the nations? Now it must be confessed that all these questions must be answered in the affirmative, but when we widen our view and take into consideration the great purpose of God in the formation and conservation of the Hebrew commonwealth, we may see reason somewhat to modify our opinion. For the settlement of the Jews in Canaan and their restriction within its limits were not ends in themselves, but only means for the attainment of higher ends which were to affect the moral and spiritual condition of "all people that on earth do dwell." The promise made to Abraham was in this wise: "In thee and in thy seed shall all nations of the earth be blessed;" and it was for the purpose of securing the fulfilment of the latter part of that promise that a special and peculiar hedge was planted around the vine which God had brought out of Egypt. It was not meant to be a permanent arrangement, but was designed merely for a temporary emergency, until, as Paul has said, "the Seed should come" to bless the world with his great salvation. It cannot, therefore, be quoted as furnishing a universal example, or as giving any divine approval to that pride of race of which we have been speaking. Moreover, even when the Hebrews were selected by God for this purpose, they were told over and over again that they were not chosen for anything in themselves, and that they had no reason to plume themselves on the fact that they were chosen. And when they degenerated into self-conceit on the ground of their having been so highly privileged, they were finally cast out of the land of promise. Nor is this all. In the system under which they were placed by Moses, they were taught to look with kindliness on those who came to sojourn among them, of whatever race they might be. They were not, indeed, to be a missionary people, or to seek to induce others to settle among them, but if others came to dwell beside them, hear how they were to treat them: "Thou shalt neither vex a stranger nor oppress him, for ye were strangers in the land of Egypt." "And if a stranger sojourn with thee in the land, ye shall not vex him. But the stranger that dwelleth with you shall be unto you as one born among you, and thou shalt love him as thyself; for ye were strangers in the land of Egypt. I am the Lord your God. Love ye therefore the stranger, for ye were strangers in the land of Egypt." (Exodus xxii. 21; Levit. xix. 33; xxv. 35; Deut. x. 19). Lay these commands alongside of recent legislation among ourselves with reference to the Chinese, and then see what God must think of that blot upon our statute book in this age of our boasted enlightenment.

Take, again, the account of the singular retribution that came upon the people in the days of David because of Saul's treatment of the Gibeonites. These aborigines belonged to the ancient Canaanitish tribes, and were so astute as to impose even upon Joshua, and to obtain from him a treaty on false pretenses. Still an agreement was made with them on the terms that they should be permitted to live in the land, but that they should be "hewers of wood and drawers of water for the house of the Lord." This contract was faithfully observed on both sides until the days of Saul, who sought to slay them "in his zeal to the children of Israel and Judah." And what was the result? A famine lasting for three years, which was only removed at last by the giving up, according to the ancient practices of the Gibeonites, of seven of Saul's sons for execution. Now there is much in that old history that is difficult for us at this distance of time, and ignorant as we are of the customs that prevailed among these tribes, to understand. But no one of us can read it without being reminded of our treatment of the Indian tribes that linger among us still. Have we not broken almost every treaty that we ever made with them? Have we not said, unpityingly regarding them, that their destruction before the advance of civilization is inevitable? And have we not forgotten that the God of the Gibeonites lives to be the avenger of the Indians? If the hewers of wood and drawers of water were not beneath his notice long ago, think you he does not see and chronicle the wrongs of the Indians to-day, and shall not he render to every man according to his works?

Before passing from the Old Testament to the New, I merely mention the fact that among the ancestors of the Lord Jesus Christ we find two belonging to alien races, namely, Rahab of Jericho, and Ruth the Moabitess, whose very presence in that noble line is a prophecy of the glorious truth that the Son of David was to be also the Son of man, the Saviour of sinners of every name and nation, the kinsman of all races, the brother of humanity, and that as he represents them all in his priestly intercession yonder, so in each of them we may see a representative of him here and now upon the earth.

But now what may we learn from Christ himself in the New Testament? It is true that his personal ministry in the world was almost entirely confined to the Jews. It had to be so limited at first, if his gospel was to gather force for its triumphant march over the world at a later day; but even during his life in the world he came repeatedly in contact with men and women of races other than that of the Jews, and always in such a way as to show his sympathy with them and love toward them. I remind you of his long and earnest conversation with the woman of Samaria, at the well of Sychar, and of the fact that she was a descendant of that mixed nationality which sprung from the amalgam of those heathen colonists that were sent by the King of Assyria to take the places left vacant by the ten tribes whom he had carried away captive. I recall to your recollection, too, his eulogy on the Roman centurion, and his constant exposure of the contemptuousness of the Pharisees in their attitude not only toward the publicans and sinners of their own nation, but also toward Gentiles of every description. Think of his dealing with the Syrophœnician woman. She was a Canaanite of the old race, and, though at first he seemed to turn her away, yet ultimately he gave her all she asked and more: and even his apparently abrupt treatment of her in the beginning, if I read the history aright, was meant to be an exposure and condemnation of the feelings commonly cherished toward those of her nation by the Jews of his day. No doubt it tested and strengthened her own faith. But we must not forget that the whole conversation with her was meant to teach a lesson to his disciples also. It was part of their training for their future life work. It was a portion of their preparation for carrying his gospel to all nations. And so he spoke out their own thoughts about the women, holding up a mirror before them in which they might see themselves, when he said, "It is not meet to take the children's bread and cast it to dogs;" and he ultimately showed them that she was better far than many who would have spurned her from their presence. So from the kindness showed to aliens by the Lord himself, we may learn not only to beware of this leaven of the Pharisees, but also to deal kindly and truly with men of every race, and make them sharers with us in the blessings of the gospel.

But thus far we have not come upon any case where the difference was one not only of race but of color. Even here, however, we are not without scriptural instances to guide us. You remember that of Ebed-melech, the Ethiopian. Jeremiah was, by the cruelty of his enemies, imprisoned in a dungeon or water tank, and was sunk in the mire at the bottom. Ebed-melech, learning his condition, went and informed King Zedekiah of the real state of the case, and obtained a command to take an escort of thirty men with him and deliver him from the dungeon lest he should die. So with great tenderness the Ethiopian threw down rags to put under the ropes which he let down, and by which he was to soften the pressures of the cords under his arms as they drew him up therewith from his filthy prison; and after they had thus delivered him there came to the prophet this message of God concerning him; "Go and speak to Ebed-melech, the Ethiopian, saying, Thus saith the Lord of hosts, the God of Israel: Behold, I will bring my words upon this city for evil, and not for good; and they shall be accomplished in that day before thee. But I will deliver thee in that day, saith the Lord; and thou shalt not be given into the hand of the men of whom thou art afraid. For I will surely deliver thee, and thou shalt not fall by the sword, but thy life shall be for a prey unto thee; because thou hast put thy trust in me, saith the Lord." Here we have a kindness done by a colored man to Jeremiah, and a message sent from God to the colored man acknowledging and rewarding that kindness; but O! how many debts of that sort owed by men among ourselves to the colored people have been forgotten or repudiated! In the agony of the war, colored people fought in the ranks of the Northern armies; and I have heard those who have belonged to the Confederate side declare with tears in their eyes that the faithful watch kept by their colored servants over their wives and families while they were absent with the troops was beyond all praise. And yet in these days we read every now and then of colored people shot down like dogs on the slightest provocation, and prevented on the merest pretext from exercising the rights of citizens of this free Republic, and men look on and do nothing. But God may say something by and by, and when he speaks men's ears shall tingle! We have another illustration of God's treatment of a colored man in the case of the Ethiopian treasurer. He was returning from Jerusalem, where he had been at one of the great annual Jewish feasts, and as he was riding in his chariot he was reading aloud to himself the book of the prophet Isaiah, when the evangelist Philip, specially sent thither for the purpose by God's Spirit, addressed him, and on being asked to come into the carriage with him expounded to him the meaning of the passage which he was reading, and preached the gospel from it unto him with such good effect that he was forthwith baptized on the confession of his faith, and afterward went on his way rejoicing to found that Ethiopian church which claims to this day to be one of the most ancient Christian churches in the world. He was a man, for he was moved by the truth as you and I have been, and he became a Christian—"the highest style of man"—to show us that, as Peter said, "In every nation they that fear God and work righteousness are accepted of him." That which is highest in any man is his appreciation and acceptance of the gospel! of Christ, and wherever we see that appreciation we have not only a fellow man but a brother Christian, to be treated by us as Paul requested Philemon to treat Onesimus—as "a brother beloved." Nor let any one suppose that there is a single race upon the earth that can not be so transformed and gladdened as this Ethiopian was. Even Charles Darwin declared that after the Patagonians it could not be said that any race is too degraded for the gospel to elevate, and so he gave new emphasis, unwittingly, perhaps, but, if so, all the more strongly, to the words addressed to Peter on the housetop: "What God hath cleansed that call not thou common;" or those of Paul in one of his epistles: "For there is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female, for ye are all one in Christ Jesus."

This topic is at present greatly occupying the attention of the Christian churches in our land. It was before the General Assembly of the Presbyterian Church in May last, and has been again discussed at the meeting of the Council of Congregational churches in Worcester three weeks ago, and in the Triennial Convention of the Protestant Episcopal Church, which has just closed its sessions in New York. I will not seek to criticise or to characterize the decisions at which these bodies have arrived, save to say that in my judgment the Presbyterian Assembly faced the difficulty more thoroughly, and disposed of it more courageously, than either of the others. But I will say that there is only one solution of a question of this sort. Every Christian, when he comes to think on it seriously, must feel that to be the case. No compromise will satisfy either party to it or will please God, and any settlement to be permanent must be in harmony with the inspired statement that "God hath made of one blood all the nations that dwell upon the face of the earth." But such a result can not be brought about either in the state or in the churches merely by legislation. You can not compel either by physical or moral constraint the different races to meet on terms of social equality. No doubt you can, and you ought to see to it, that men of all races stand precisely on the same platform before the law and have the same protection from the law. But to get rid of a prejudice you must take a different method. You can not uproot that all at once. The removal of that must be the result of education and of spiritual growth. But when I speak of education I must add that it is not the colored people alone that need to be educated here. The white people of all our cities, whether North or South, require education as well. They need to be taught that the Negro is a man, for at bottom that is not more than half believed by multitudes. They need to be taught that the Negro may become a Christian, and that there are possibilities of Christian missionary enterprise in his race that are absolutely incalculable. They need to be taught to look upon the different races of Indians, Chinese and Africans among us as dignified and ennobled by Christ's incarnation, and as purchased by his sacrificial blood equally with themselves. They need to look upon the Christianized among them as brethren in Christ, and then the rest will come of itself.

There has been great progress in these recent years toward the result of which I speak. The present agitation concerning the color-line, as it is called, is itself an indication of progress, and the day assuredly will dawn when men of all nationalities and names shall come from the East and from the West, from the North and from the South, and sit down with Abraham, with Isaac, and with Jacob in the kingdom of our Father. But if we as a Nation cultivate the spirit of the Pharisees, and continue to despise those who are "guilty of a skin not colored like our own," we may be sure that he who visited the Hebrew nation for their treatment of the Gibeonites will send also some nemesis on us.

I can not but feel, beloved brethren, that in these meetings which to-night come to a close, something has been done to help forward that result which under the guidance of the Scriptures we all believe to be the right one. We have had a series of most delightful conferences. Now let us go back to our homes determined to take the seminal truths which have been presented to us here, and scatter them wherever we are called to labor. The seed may seem to be but a handful, and the soil may seem unpromising as the rocky mountain tops—but be sure the result will be a harvest that will shake like the cedars of Lebanon. And though it may seem a little incongruous to quote from the Scottish poet—would that everything he wrote were of as pure and lofty an inspiration—I will venture to conclude with his well-known lines:

"Then let us pray that come it may,
As come it will for a' that,
That man to man the world over
Shall brithers be for a' that."

BUREAU OF WOMAN'S WORK

MISS D.E. EMERSON, SECRETARY

The Annual Meeting of the Bureau of Woman's Work of the American Missionary Association, held on Thursday afternoon in the church during the session of the business meeting in the chapel, was one of unusual interest. Following the Report of the Secretary, there were interesting addresses by missionaries, and a very effective address by Mrs. Geo. M. Lane, of Detroit, Michigan, who presided.

The Report and some of the addresses will be published in separate leaflets, and may be had by application to Miss Emerson at 56 Reade St.

REPORT OF SECRETARY

A look backward over the twelve months since our last annual gathering reveals much of interest and encouragement, that should fill our hearts with gratitude that our woman's work has had such an influence in bringing light and gladness to thousands of women and children, whose lives have been cast in the dark portions of our Christian land. So large an element of Woman's Work enters into the plan upon which the field of the American Missionary Association is operated, and it is so interwoven with the entire structure of its missions, that any report of it as separate and distinct can be only partial. And yet with the more systematic organization of woman's work in the raising of funds, we have been able to assign special woman's work on mission ground, with most satisfactory results, for to have a particular school or missionary has stimulated the givers, and has brought courage and comfort to the missionaries who have been thus sustained.