no objection is, however, made to the distribution of tracts and to personal intercourse with the men.

Services in camp are of two kinds, parade and voluntary; to the former all the men who can be spared from duty are marched under the guidance of their officers, and must hear whether they like it or not; at the voluntary services, of course only those attend who choose to do So. A preacher appointed to labour in a camp has, if he does his duty, no idle life, as the men are scattered over a wide extent of country, and many visits have to be paid to their tents, as well as to those in hospital, in addition to the more public duties. We found the excellent Wesleyan chaplain, the Rev. Richard Hardy, holding a parade service in the First Division camp at nine o'clock in the morning; to these services not only are the Wesleyans marched, but men of other dissenting persuasions attend also; this being ended, the preacher had to walk across the Chase to Brindley Heath, between three and four miles of very toilsome country, to the Second Division camp, where another service was held; a third service was appointed for the same camp in the afternoon; and in the evening, after a walk back to the First Division, a fourth service, each in the open air, and all standing; the latter service was succeeded by a prayer-meeting in the tent of the National Temperance League, which was soon crowded with red and blue coats, who overflowed and stood all round the outside as far as earshot extended. Here the singing was hearty enough, putting to shame the bated breath of the morning service. The gospel was faithfully preached, and the prayers of the soldiers were deep, earnest, and thoughtful. Mr. Hardy writes of this day :-" After more than thirteen hours' absence, I reached my lodgings, very weary, but very grateful to God for the manifestations of his presence and power so blessedly experienced by us. My conviction is, that the godly men will finish the month spiritually stronger and better. In each camp, meetings are quietly held every night. Many would be startled to come upon some secluded spot, or, if wet, under the canopy of some overshadowing trees, and listen, first to the singing, then perhaps to the reading of some passages of Holy Scripture, and then to prayer, so pleading, realising, prevailing, that you feel to such prayer the promise in the Word is present life and blessing in the heart. The men are seated, lest it might be supposed a service was being held, instead of a mere group for mutual edification."

H'

China's Cry and China's Heed.

BY THOMAS P. HARVEY.

Part III.-Conclusion.

ITHERTO we have confined ourselves to detailing the causes and symptoms of China's suffering. We now propose to speak of the treatment which we believe will alone meet the case, and effect a radical cure.

Some will remark that we have drawn a sad picture in what we have

written concerning the "Cry" of the people of China, and doubtless are anxious to hear what we have to say about the "Need."

As sad as the symptoms may appear, "the half hath not been told." They are but symptoms of that great psychological malady, "Sin," for which we know but one remedy, namely," the Gospel;" which "is the power of God unto salvation to every one that believeth." (Rom. i. 16.) As to this matter, we speak very distinctly and decidedly. Good diplomacy will doubtless secure greater international advantages and facilities for commerce. The instillation of Western science and art may tend to make the Chinese more like a European people. The introduction of western appliances, such as telegraphs, locomotives, and steamships, would certainly enable them to open up the hidden wealth of their vast country, and so improve their position amongst the nations of the world. But all these things, as powerful as they may appear, would fail to deliver the people from the thraldom of Satan, and impart that Divine light and truth which we hold to be the one true secret of the lasting success of every nation.

Some have said that we need but teach the Chinese our western sciences, and introduce our modern improvements, in order to overcome their ancient conservatism and barbarous customs. This has to some extent been tried; and with what success? Has it been found that those Chinese who have adopted western appliances, or studied western science and art, have been led to give up their heathen customs and reform their mode of living? Our experience, together with the experience of all who have examined this subject, answers "No." The deep-rooted aversion to foreigners, ignorance of spiritual things, filth, treachery, deceit, and inhuman customs, have been found to survive all the teaching of this kind which could well be imparted. True, the Chinese seem to avail themselves of every opportunity of improving their "defences," by enlisting the services of foreign officers to drill their troops, and of others to assist in the manufacture of cannon and arms, and the building of iron ships; but still, this is done with a view of ultimately being able to drive" the foreign devils into the sea."

Those who look to commerce to convert the Chinese, look in vain. One of the greatest blights which has ever visited the people of China is the result of foreign commerce-the traffic in opium. Neither can we hopefully look to those of our fellow-countrymen who go to China for trading purposes to bring the Chinese to the knowledge of truth. We mourn as we see the baneful influence foreign merchants exercise upon the Chinese. Were it not the constant remark of outsiders, and of the Chinese themselves, I would not dare to advance a word upon this point; but it is well known that some of the very worst Chinese in all China are to be found in connection with foreign merchants at freeports. One of the greatest hindrances to our missionary work in China is the practical denial other foreigners give to "vital Christianity." I seek not to speak unkindly; but unflinchingly, as a servant of God, I am bold to speak the truth. I do so because many at home have been erroneously led to believe that the merchant-service is the harbinger to the gospel; whereas it is quite the reverse.

As regards educating the Chinese in the knowledge of western science and art, with a view of ultimately leading them to "the truth;"

our hopes are equally vain. Not for a moment would we be found to speak disparagingly of such work. It is our duty, as a people, to make known truth in every department of knowledge, as widely as possible, so that the concomitant blessings of truth may be enjoyed by as many as possible. But if we look to this alone, to lift up the Chinese from the pit of spiritual darkness and superstition in which they have been living for ages, then we look in vain. This scheme has been tried, but has failed to effect the purpose for which it was intended. It may have succeeded in polishing and imparting a western refinement to the Chinese; but like polished steel, they have been left as cold and as hard as ever. And of all the people in China, the most polished and refined are the most difficult to approach-the least impressible by Christian truth-and amongst the most artful and renowned scamps in the whole country. Personally, I had much rather deal with a plain, unsophisti cated country Chinaman, or an ordinary tradesman from the city, than with a first-class Chinese graduate of the Han-lin (College) in Pekin, who has been tutored in both eastern and western civilization.

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gospel."

Teaching their hands to fight, and placing it in their power to destroy human life at a much greater rate than they are now able to do, seems to give the faintest hope of all, of ever raising them to true greatness. To improve their abilities to shed blood, and so foster a spirit of revenge and cruelty, is not the way to improve either the social or spiritual condition of any people. It is perfectly well understood that the Chinese employ foreigners and adopt foreign arms, with a view to the defence of their own country. It is right, doubtless, that they should do their best to preserve to themselves "the flowery land." We do the same at home. So did Israel, both in the wilderness, and in Canaan. But let it not be said that the importation of foreign ideas concerning "defences" will even one iota meet the pressing need of the people. It will tend to augment it rather than otherwise. No, nothing will meet that great "need" but the This we cease not to affirm. Not because it is ours to preach the gospel, but because we know it is the only thing that will ever effect the salvation of China. What. has this gospel, which is our boast, done in ages past? Let history tell, How dark the lands which have never witnessed its glorious beams of light. How bright are those where its rays have all but dispelled the darkness of superstition and error! Into how many thousand ears has its happy sound entered, and made the heart to thrill with joy! What gladsone homes has it made! To the dark and sinful soul it has been the bursting forth of day. To the prodigal in sin it has brought God near, and presented him in his most lovely character. To the Hindoo mind it has exposed the infamy of human sacrifices. To the dweller in Raratonga it has become the salvation from cannibalism. To the Chinaman it has shewn the folly of ancestral worship. In fact, point where you may, it is the hope of the lost, and the joy of the saved. And what it has accomplished in nations, homes, and individuals in the past, it is able to accomplish now and in future years in the far-off land of Sinim. Whilst we deeply deplore the sad state of China, we rejoice that "HELP HAS been laid upon One that is MIGHTY" (Ps. lxxxix. 19); "Mighty to save; (Isa. Ixiii. 1); "A Saviour, and a great one." (Isa. xix. 20.) And it is to the gospel of his salvation that we look

for China's redemption, for "beside him there is no Saviour." (Isa. xliii. 11.)

But it is "good-news" which NEEDS MESSENGERS to proclaim it. It is seed that must be sown before it can grow up and produce fruit. It is Gilead's balm which must be applied. We never hear in our day of the gospel starting up spontaneously amongst any people. God has designed the blessings of the gospel to flow through human channels to the nations of the earth. God says to his servant, "Go, preach" (Mark xvi. 15); and to the sinner, "Hear, and your soul shall live." (Isa.lv. 3.) At times he has used angels to proclaim his messages. Once he sent his Son "to preach the acceptable year of the Lord, and the gospel to the poor" (Luke iv. 18, 19); and told the people by the Spirit to "Hear him." (Luke ix. 35.) The same plan of proclamation is still to be carried on, for we are commanded to "Go" into all the world and "teach" and "preach" the gospel. Teaching and preaching, then, are the two methods we must adopt in making known the gospel to the Chinese; and upon these points permit me to offer a few suggestions.

There are several ways in which the first of these methods can be adopted. First, by SCHOOLS. School-work will ever hold an important place in missionary-service. As concerns China, let the instruction in schools be given in the Chinese language only. By no means teach the children-especially boys-English. Some of the most dissolute young men amongst the Chinese in Shanghai and other ports have been educated at Protestant Mission Schools, where they learnt English. The dear brethren doubtless thought that a knowledge of English would give their pupils an entrance to foreign literature and enable them to read English authors; so that their value would be enhanced, as native helpers in the gospel, if afterwards, God chose to convert them. What has been the consequence in many of these cases? Why, their knowledge of English at once secured for them lucrative situations as compradores, assistants, and interpreters in the merchant service; where, in addition to their natural vices, they have added all the unbridled licentiousness of a western world.

*

Establish schools wherever you can; but impart all your information in the Chinese language. The schools which are yielding the most profit to the churches now in China, are those where the children are "written to the school" for a certain period. A written statement is drawn up, stating that the child shall live upon the school premises, be fed, taught, and otherwise provided for, for a certain number of years. This document is signed by the parents, or guardian of the child, the missionary, and the "go-between," or witness. In all cases this should be strictly carried out. Otherwise your scholars are never safe. Besides, much of the trouble you have taken with them is entirely thrown away by the evil influence the parents exercise upon them when they return home at the end of each day.

Native doctors in China busy themselves by spreading reports that foreigners kidnap children and use them up for medicine-hence, they say, the potency of foreign medicine. At times, these are sufficient to cause us to break up our day-schools where we have them, and send the children home. More often than not, the intimidated parents keep them

A comprador is a kind of broker between the Chinese and English merchants.

away on such occasions. A boarding-school offers a practical denial to all such reports, for the children may at any time be seen, and the care and attention paid to them made apparent by their improved condition.

Secondly, by teaching adults. By no means is your teaching confined to children in schools. Adults need to be taught "line upon line; here a little and there a little; " by pictures, familiar illustrations, and by practical exemplifications of the Truth in your own life.

PREACHERS. The second method, that of preaching, can of course be conducted in chapels and streets, just as at home. Although the work is somewhat different, inasmuch as the congregation is ever changing during your address, so as to cause you to re-commence several times, and although you are continually interrupted by frivolous questions, yet, a constant repetition of "God's remedy for sin" ultimately makes itself felt.

But the method of preaching includes other departments of labour. COLPORTEURS find China a fine field. Although it is such a vast country, and possesses such an enormous number of walled cities and towns, yet they are all more or less accessible from the sea-border, by the numerous canals and navigable rivers which run in nearly every direction. Apart from this, it is open to the Colporteur to preach the Gospel and sell the word of God and tracts, and, if he chooses, to remain a day or two, in any city or town in all China. This we consider to be a great privilege, when we remember that in Japan, a short way off, the missionaries are not permitted to preach, even in free ports.*

Colporteurs in China never need carry much luggage of their own, in travelling even to distant cities. When Mr. J. Hudson Taylor asked me to go to T'sing-Keo, a city twenty miles or so north of the old mouth of the Yellow River, beyond Bibles, Gospels, and tracts, I only took with me my Chinese bed, in which was an English pillow, New Testament, some sulphate of quinine in a bottle, a little tincture of opium, and a tooth-brush. This was for a journey of two hundred miles and more, which we accomplished in eight days and a half, walking most of the way. A certain society at home requires its Colporteurs in China simply to sell the Word of God, and not to preach; and also strictly forbids them to either sell or distribute tracts. My experience is entirely against all such work. Because, without some explanation, the word of God is a sealed book to the Chinaman. I made it a rule, and carried it out so far as I could, never to sell either a Gospel or Testament to any Chinaman, without both first and afterwards preaching the Gospel, or giving away an explanatory tract, that he would understand. When I could, I did both.

MEDICAL MISSIONS present to us another method of preaching the truth. This seems to have been the method Jesus adopted in making it known. Not only did he himself follow this plan, but, immediately after telling the disciples to go and preach that the "kingdom of heaven is at hand" (Matt. x. 7, 8), he tells them to "heal the sick." Mark, Jesus did not give some to preach" the

I was there in 1870, and again in July, 1872, on my way home; and this was what the Missionaries told me then. I have since heard of great changes having taken place, but what has been done I cannot say, not having received any trustworthy information.