% 
 
 Si.^i/.// 
 
 Ji, tut Mktoh^kHl & 
 
 ^^ PRINCETON, N. J. 
 
 '% 
 
 a 
 
 Purchased by the 
 Mrs. Robert Lenox Kennedy Church History Fund. 
 
 BV3265 .D43 1893 v.l 
 
 Decennial Missionary 
 
 Conference {3d : 1892-1893 : 
 
 Bombay) 
 
 Report of the third DecenniaJ 
 
 y , I 
 
REPORT 
 
 OF TPFE 
 
 Til IK I) I)K(!EXNLAL 
 
 MISSIONA RY CONFERENCi:, 
 
 1892-98. 
 
 VOLUME r. 
 
REPORT 
 
 JkS'"'^^?^^; 
 
 OF THE 
 
 '* MAR 24 1911 
 
 ■JlURi) DJX'ENMAl- 
 
 MISSlONAPtY CONFERENCE 
 
 IIBLI) AT 
 
 BOMBAY, 
 
 1892-93. 
 
 VOLUME 1. 
 
 U u in t) <l i) : 
 
 KDUCATION SOCIETT'S STKAiM PHESS, BYCULEA. 
 
 ■J8'.>3. 
 
PREFACE. 
 
 l^iiK (\)iiH.|vii(v Avhich is r('])()rte(l in rlic lullou-inn 
 
 l»;i<^vs. ;iii(| uliicli iiicr ill l')()]ii])ay on DcccmlKM- 
 
 l'!»rli. \S\)-J. \v;isrlicrliii-(l;iii(| Im-nvst ..friu' iK^cciminl 
 
 ( '(.ntl'iviiccs (|i;,r Ikivc Ikvii held in Jndi;,. Ir is very 
 
 -enmillv known rliar there is a uiojirlily (.'onti'rciicc 
 
 «>l Missionaries in niostof the important cities oF 
 
 the Empire. TJie -atherin- in Bombay not on h 
 
 represented all these local Conferences, hut also the 
 
 scattered workers and inenihers of district Missions 
 
 \vho seldom ha\c an opptu'tiuiity of meetino- 
 
 too-ether or of meetino' workers from* otlier districrs 
 
 ^'^^r nuitual c.litication and consultation. 
 
 A glance at the tojlowinw- tahle will shew the,,-,, 
 '•oniparative impoi-tance of these gatherino-s and how '-^ii'i'^e*. 
 vastly the number of workers and the 'iiuihIkt oi' 
 Societies liaAe increased of late years : 
 
 Place or 
 
 Name, j Year. I Members! Societies. Days. ' Papers. 
 
 Report. 
 
 Ciilcutta ISo'} 
 
 Beuares 1857 
 
 1st S. India ... J8,J8 
 
 Paujal) J,S62 
 
 -U(l S. Lidia .., 1,S7!) 
 
 l«t JJfix'iniial 
 
 2ud 
 
 3rd 
 
 IS 72 
 1.S82 
 1S92 
 
 i3.) 
 
 () 
 
 4 
 
 06 
 
 
 4 
 
 o2 
 
 
 17 
 
 71 
 
 (> 
 
 
 JJS 
 
 2.3 
 
 «l 
 
 j;](i 
 
 I'j 
 
 1 
 7 1 
 
 •17) 
 
 2 1 
 
 
 020 
 
 4(1 
 
 7 
 
 14 I S3 pp. 
 
 14 pe.stroyed at 
 
 the niutiiiv, 
 27 387 pp. 
 2:j 407 pp. 
 4G |2 vols. 300 pp. 
 
 eadi. 
 4 J I.34S pp. 
 oO j4'j2 jjp. 
 30 2 vols, about 
 J 500 pp. each. 
 
 ilH' numher of iiieinl)er> who attended the iiom- 
 luy Confi'ivncc is given at (il>(). althouol, fl,,. ;u.r,i;,| 
 -nnnhei- wa> nnu'l. larger. The plan adopted, wiih 
 
vi PREFACE. 
 
 the object })artly ot'exchidiiig those wlio niinjit coiue 
 out of luei'e curiosity, but more especially ot'ascertahi- 
 i 11 H' the number of Missionaries who did actually 
 attend, was that of selling- Tickets of ^lembershi]^ at 
 He. I each, on the back of wliich ))ai'ticulars as to the 
 Mcnibri-'s naiiic. adchvss. Mission, ^^c. were asked 
 with the re(|uest that the Ticket nii^iiht be ;u'i\('n u]> 
 at the close of the Conference. 'I'hcrc were 7-')!) 
 Tickets sold, but only (120 were rcluiMicd l)y .Mi>- 
 sionaries. 
 Moubtrs. Of these Gl^d nu'inbe'i's. whose nanio ai'c </\vv\\ in 
 
 the A|)|»cn<lix. I^.")!) were ladies and ()7 were 'Indians. 
 The vears of ser\ ice of those nieniliers who were kind 
 enough to re[)ly when written to for in forma ti<_)ii — 
 .")(ll^ out of (\'2{) — were as follows : — 
 
 I ndei' 10 Ncars' service ... ... -<)! 
 
 Over lOnnd under I'O 1 II 
 
 .. I'd .. .. ;;o (k") 
 
 .. HO .. .. 40 -Ji) 
 
 .. 40 .. .. 50 9 
 
 Xo ])articulars known ... ... ... 1 1<S 
 
 Of these it ma\' be also noted that 7\) were at llie 
 (.'alcutta Conference in l-SSi^ and l'(i at the Allahab;t(| 
 ronfcrcnce in 1X72. 
 AT.Miimuan- The larii'cr these uathei-inu's urow the Li'i'cater the 
 diliieultv becomes oi' a I'raiiii'inu' for iheni. liondjay 
 i> easv of access from other parts of India and is 
 well su])i)lied with Hotels, but the Missionaries 
 residinsi' in it. who have accommodation for visitc»rs. 
 are very few. liesides which, some of the laruer 
 societies, like the L. M. S.. ]ia\e no rl'prl■selltati^•es 
 >lationcd here. 1 he dilliculties were overcome by 
 
 liuu. 
 
PREFACE. 
 
 VI] 
 
 severiil xH-icties iiiidci-nikiii^- the curcrraimiR'Hi ol' 
 llu'ii'owii (l('lei;';ir('s. while I'or otlici-sa l;n't»'(M:'nc'am|)- 
 iiieiit was pitched near the Hall, in which the meeting's 
 were held, and close to the sea. 
 
 The nieetino-s were held in the Wilson Colleo-e "^^^^^il^on 
 
 11 • 1 11 /-<! . ir. '"^ ' Colleg-e. 
 
 I»elon_o-ni£i- to the l^ree Church Mission, which was 
 \(i'y kindly placed at the service of the Conference 
 In- the ]^rincipal — Dr. Mackichan — and the siatt'ol' 
 the College. It served the jmrpose admirably in 
 c\'ery way. whether as to position whicli is a charm- 
 in u-onc.o\'erlo( )kin<>- 1 Jack liay.orastoacconiinodation 
 which |)roved to be am])le. It was indeed lirci'all\- 
 taken possession o1'l)y the Conference fi'oi n the earl\- 
 niornino- hour when inembers gathered for prayer, on 
 througli the lieat of the day up till sometimes late 
 in the evening. The members of the Conference 
 luiAc doubtless carried back with them to their lone- 
 ly stations many pleasant memories and many vivid 
 impressions of their visit to Bombay-, among which 
 not the least will be that of the beanty and charm 
 of the Wilson College and its outlook. 
 
 In pre]-)ai-ing for the (Vjnterence a ProAisional M:inno>mf>„t. 
 Connnittee. which harl l)een a])])ointed by the pre- 
 \ious Decennial, did the j)reliminary work, after 
 whicli the l)oml)ay Local Conference undertook in 
 conjnnction with it. to issue tlie complete pro- 
 gramme and make other final arrangements. At 
 the time of the Conference a l)usiness Committee 
 (see page '2) was a])pointed to carry out all details. 
 
 Almost all the Kailway Com]xanies gave con- R''""' way 
 cessions to members, as did also the Ji. I. S, X. ■'''" " '^ 
 Company. Missionaries applying to tlie Bombav 
 
 (oiipf sskms. 
 
I';ipf>r' 
 
 Viii PREFACE. 
 
 Secrorai'\' were supplied with ;i ctM-rificatc eiial)liiig 
 them ro oluaiii llic (•(.nccssion ami L;i\iii,L;' iiitbrm- 
 atioii a> I<) what tlic coiiccssioiis wci'c mi the dil- 
 l^i-ciit lino, (hw rhousaiKl cci-fiticates were is- 
 sued. H.i- ir luiist he reiueiiilK'fcd that many of the 
 Railway companies did not ,ui":>nt ret urn tiekets. 
 It would ha\-e siiiiplilied arran^ucnieiits \cry nuich 
 ir. hv an eai'l\"-<»p('iied convspondence. all the Uail- 
 wa\- companies in liuUa could have l)eeu induced 
 to i^ive the same concessions as well as more freedom 
 as to choice of route. Wlien the next Decern lial Con- 
 ference has t(» he tlionii-ht ahout. an attempt should 
 be made to obtain, if possible, an agreement with 
 all the Railway companies that return tickets of 
 an\' class and h'om any place shall be issued at 
 siim-le fares, and also tlutt hy a little extra cost an 
 •■all round trip" ticket — as our American Iriends 
 (..^11 it — entitling tlie passenger to a choice of route 
 and enabling him to visit some of the chief placesof 
 interest, shall be obtainable. 
 
 The writers of papers for the Conference were 
 asked to be kind enough to have 400 copies j^rinted 
 so that thev might be distril)Uted to the mend)ers 
 instead ol beiitg read in the meetings. \\\ this 
 plan more time was left tor discussion. I'nforiu- 
 uatelw man\- of the ]Xii)ers were not handed ui till 
 (he last moment -o thai ii was impossihie to stitch 
 ihem louvther as tuight hasc heen done otherwise, 
 or see that they were e(pially distributed. The 
 plan worked tiiirly well: its weak ])oint ^(••■med lo 
 he. judu'ing from the inlrecpient reference to ihi' 
 papers ou the part of speaker^, that not oidy 
 
PREFACE. IX 
 
 officially, l)iit individaally and literally, many of the 
 |)apei*s were taken "as read." 
 
 Appointed speakers who introduced the subject Speakers. 
 were allowed to speak for 15 minutes. After they 
 had finished, when the meeting was open for dis- 
 cussion, the chairman called one after the other upon 
 those who had sent u]) their cards and they spoke 
 li-om the platform for .5 minutes. The writers of 
 papers, if present, were allowed an opportunity of 
 reply at the end of the meeting. Full notes of the 
 speeches, which were taken at the time, were after- 
 wards sent for the speaker's revision. A few 
 s})eeches are not reported here, but when this is the 
 case it must be understood that it is because the 
 speaker has not returned the notes that were sent 
 to him. Some twenty speeches perhaps have been 
 omitted from this cause. 
 
 It is perhaps advisable to say a word about ■' Reso- Resolutions, 
 lutions." The Decennial Conference has no consti- 
 tution at present, and it is difficult to give it one. 
 The ^[issionary body is made up of a heterogeneous 
 mass ; the standard for admission into the ^Ministry 
 varies extremely in different Churches ; and the great 
 majority of those who attend any large gathering o£ 
 this kind are beginners without experience. But 
 supposing that a constitution could be devised suffi- 
 ciently practical to satisfy most of the workers, that 
 only concerns the future ; as a matter of fact, the 
 Decennial Conference thus far has not had one. 
 ^lany men think that the attempt to pass resolutions 
 at all in such a promiscuous gathering was a mis- 
 take. Let a resolution once be proposed and it is 
 b 
 
X rREFACE. 
 
 open to niiv one in the meeting' to pnt nn nmend- 
 ment ; discussion follows nnd after that voting- — but 
 who is to vote? When it is understood that at the 
 closing gatlicring — the time set a})art for tarewell 
 addresses and devotional exercises — the resolutions 
 were brought forward with the hope that they woidd 
 pass as a matter of form without discussion, it can 
 hardl}' be considered surprising that they did not do 
 so or that the meeting declined in some instances to 
 vote without know^ing clearly what it was voting on. 
 The Conference met to deliberate not to resoh^e, and 
 it would have been well and much more profitable 
 had it contented itself in its last gathering with 
 passing formal votes of thanks, with listening to fare- 
 w^ell messages from the i)atriarchs of the Conference 
 and Avith joining together in prayer and praise to 
 Almighty God. On the other hand, many will feel 
 thankful for those resolutions that were i)assed, es- 
 pecially for one like that on the re-employment in one 
 mission of men under discipline in another. In the 
 report of the last afternoon's meeting it was thought 
 best to give without comment of any kind the chair- 
 man's speech and the resohitions only that were 
 actually passed. 
 Prayer meet- The Prayer Meeting eve'ry nu;rning at 7-30, 
 when the large Hall was well tilled, ])roved a means 
 of blessing to \cry many. I'licy were conducted 
 by the following gentlemen : — 
 
 On Thursday morning l)y the liev. Dr. T. J. Scott. 
 
 Friday ., ., Hev. A. 1>, Wann. 
 
 Satiu'day ,, „ Eugene Stock, Esq. 
 
 Sunday .. „ R. P. AVilder, Esq. 
 
 Monday „ „ Rev. R. Jebb. 
 
 ITIET.'* 
 
PREFACE. xi 
 
 Oil Tuesday iiidruiiiL;- l)y tlici Kl'v. ij. Kerry. 
 Wednesday .. .. Uev. -I. Small. 
 
 May the perusal of the following pages widen our 
 s}-ni])athy for l)raiiches of work of which perha})s we 
 knew hut little l^cfore ; may it increase in ns a feel- 
 ing of deeper respect for our variously giftecL many- 
 sided tellow-worlvers : and above all may the imper- 
 fections and mistakes of the Conference be so over- 
 ruled and the <2'atherinii' too-ether of such a karo-e 
 immber of good men and women with the one object 
 of takino- council tou'ether in the Lord's work be so 
 richly l)lesssed by the outpouring of the Holy Spirit 
 that the knowledge of otir Blessed Saviour may be 
 extended and (lod's Holy Xame be glorified through 
 the length and brea<Uli of this land. 
 
 A. Manwakixg, 
 
 Editor. 
 
 Bombay. April 7, 1893. 
 
TABLE OF CONTENTS. 
 
 VOLUxME 
 
 ♦ 
 
 1. 
 
 Discussion. 
 
 
 42 
 
 The Rev 
 
 . C. N. Banerjee .. 
 
 42 
 
 
 Dr. L. L.Uhl . 
 
 43 
 
 
 .J. Duthie.. 
 
 45 
 
 
 M. Phillips 
 
 45 
 
 
 W. R. Manley ,. 
 
 46 
 
 
 •J. Lazarus 
 
 48 
 
 
 Dr. E. W. Parker 
 
 Opeuing Speech by the Rev. Dr. Mackichaii ... 
 Business Committee 
 
 I._WORK AMONG THE DEPRESSED CLASSES 
 AND THE MASSES. 
 
 Paper by the Rev. -J. F. Burditt... 
 
 ,, Rev. Dr. S. Martin 
 
 ,, Rev. Dr. E. W. Parker 
 
 Speech by the Rev. A. Campbell 
 
 Rev. W. H. Campbell 
 
 The Rev. .J. Thompson 
 
 W.J.Richards. 
 Bishop Tlioburn 
 The Rev. Dr. T. J. Scott . 
 
 ,, Dr. Weitbrecht . 
 
 ,, Dr. Chamberlain 
 
 ,, G. Navalkar 
 
 II.— SOCIAL AND LEGAL RIGHTS OF NATIVE 
 CHRISTIANS' MARRIAGE AND DIVORCE. 
 
 Paper by the Rev. R. A.. Hume 
 
 „ Rev. H. E. Perkins 
 
 Speech by the Rev. Appaji Bapuji ... ... 
 
 Rev. K. C. Chatterjee 
 
 The Rev. Sorabji Kharsetji 
 ,, J. Smith ... 
 
 K. C. Banurji, Esq 
 
 •J. Simeon, Esq 
 
 The Rev. W. H. Campbell 
 
 IIL— WORK AMONG LEPERS. 
 
 Speech by Rev. Dr. Husband 
 
 Paper by W. C. Bailey, Esq 
 
 Speech by the Rev. G. M. Bullock 
 
 ,, Rev. W. J. Richards 
 
 Discussion. 
 The Rev. Dr. J. L. PhiUips ... 115 | The Rev. T. R. Wade ... 
 „ W. E. Winston ... JIG i „ J. T. McMahou 
 
 JlSCl 
 
 85 
 
 JSSION. 
 
 The Rev 
 
 J. P« Jones 
 
 8G 
 
 '> 
 
 J. H, Bruce 
 
 87 
 
 ,, 
 
 J. E. Padfield 
 
 88 
 
 >■ 
 
 R. A. Hume 
 
 89 
 
 
 
 PAGE 
 1 
 
 18 
 26 
 36 
 39 
 
 49 
 50 
 ol 
 51 
 52 
 53 
 54 
 
 56 
 67 
 75 
 78 
 
 89 
 90 
 91 
 92 
 
 96 
 
 96 
 
 III 
 
 114 
 
 117 
 
 lis 
 
Discussion. 
 
 
 1,57 
 
 The Ecv. J. «hillkly ... 
 
 ... lG(i 
 
 1.39 
 
 Bishop Thoburu ... 
 
 ... JOT 
 
 KJO 
 
 The Rev. C. A. E. Dicz ... 
 
 168 
 
 IGl 
 
 J. Small 
 
 16!) 
 
 IGl 
 
 J. Wilkic 
 
 ... 170 
 
 162 
 
 K. C. Banurji, Esq. 
 
 ... 171 
 
 1G3 
 
 The Rev. J. Lazarus 
 
 ... 172 
 
 1G4 
 
 ,, Dr. Chamberliiiu 
 
 .. 173 
 
 165 
 
 R. Tebb 
 
 ... J73 
 
 xiv OONTENTS. 
 
 IV.— THE NATIVE CHURCH— ITS ORGANIZATION 
 AND SELF-SUPPORT. 
 
 PAGE 
 
 Speech by the Rev. W. Beatty 120 
 
 Paper by K. C. Banurji, E«c[ 121 
 
 the Rev. Dr. Chamberlain ... ... ... ... ... ... ... 127 
 
 the Rev. R. Tebb ... 130 
 
 Speech by the Rev. C. H. P. F. Ha'hu 147 
 
 Rev. Dr. Jolmsou lu-l 
 
 J. G. Shorao, Esq 
 
 The Rev. P. Ireland Junes 
 
 Mr. S. Baker 
 
 The Rev. J. A. Graham ... 
 
 ,, D. G. Malhar ... 
 
 ,, .J. Lazarus 
 
 ,, Dr. J. L. Phillips 
 
 ,, J. G. Hawker ... 
 
 ,, G. H. Rouse ... 
 
 Dr. -T. McLaurin ... 165 ' 
 
 FURTHER DISCUSSION AT A LATEll MEETING. 
 
 The Rev. J. Duthie 175 1 The Rev. J. E. Padficld 175 
 
 V.-TIIE RELIGIOUTS TRAINING OF THE YOUNG. 
 
 (a) GENERAL, [h) Y. M. C. A. AXD Y. W. C. A. (c) SUXUAY SCHOULS. 
 
 Speech by the Rev. J. Brown 178 
 
 Paper by Miss Gai-dner 178 
 
 ,, D. McConanghy, Es(i. .. 185 
 
 ,, Rev. Dr. J. L. Phillips 195 
 
 Speect by Miss Abbott 204 
 
 ,, the Rev. H. Auder.son 207 
 
 ,, the Rev. W. J. P. Morrison 211 
 
 ,, Mrs. Soi-abjec 213 
 
 The Rev. Dr. Parker 
 R. P. Wilder, Esq.... 
 The Rev. N. E. Luudborj 
 M. N. Bose 
 
 Discussiox. 
 
 
 217 Rev. Dr. T. J. Scott 
 
 .. 221 
 
 218 R. McCanu, E,sq 
 
 ., 222 
 
 21 S D. McConaughy, Es.i. ... 
 
 .. 222 
 
 220 The Rev. Dr. J. L. PLillipo . 
 
 .. 223 
 
CONTENTS, 
 
 XV 
 
 yi.-TIIE JESUIT ADVANCE IN INDIA. 
 
 Speech by the Rov. J. Small ... 
 Paper by the Rev. C. A. E. Diez 
 Speech by Dr. M. H. Clark ... 
 
 The Rev 
 
 , J. E. Padfield .. 
 G. H. Roii.se 
 W.J. Ghuhvin.. 
 M. Modv 
 
 
 
 I'AOE 
 
 
 
 .. 226 
 
 
 ... 
 
 .. 227 
 
 
 
 .. -lAi 
 
 DiSCT, 
 
 ^SION. 
 
 
 249 
 
 The Rev. A. W. Prauteh... 
 
 .. 252 
 
 251 
 
 C. II. P. F. Hahn 
 
 .. 254 
 
 252 
 
 Dr. M. H.Clark ... 
 
 .. 256 
 
 252 
 
 TheRev. C. A. E. Diez .. 
 
 .. 256 
 
 yn.— WORK AMONG THE EDUCATED CLASSES OF 
 
 INDIA. 
 
 (^0 TlIEIH XUMBEKS, IXl-LUENCK AX'D DIFPU.SION. [h) TlIEIR EELIGIOUS 
 
 ATTITUDE, (c) Methods of dealing with TiiEii. 
 
 Speech by the Rev. Dr. Miller 258 
 
 Paper by S. Sathianadhau, E.sq. ... ... ... ... ... .. ... 260 
 
 the Rev. T. E. Slater 272 
 
 Speech by the Rev, Dr. J. McLaiirin 289 
 
 ,, S. R. Modak, Esq 291 
 
 the Rev. a. Navalkar 29.3 
 
 The Rov. Dr. Mackichaii 
 ,, Dr. Weitbrecht 
 ,. Dr. Ewing 
 ,. M. Phillips 
 ,, A. H. Lash 
 
 K. C. Bamirji, Esq. 
 
 The Rev. H. Haigh 
 ,, J.Duthie... 
 
 Discussion. 
 
 . 298 
 
 The Rev. R. A. Hume 
 
 299 
 
 „ Dr. H. Mansell 
 
 . 300 
 
 ,, A. Tomory 
 
 . 301 
 
 Dr. M. H. Clark 
 
 . 302 
 
 The Rev. L. B. Wolf 
 
 . 303 
 
 ,, S. .John ... 
 
 . 303 
 
 ,, C. N. Banerjee 
 
 .. 305 
 
 
 305 
 
 306 
 307 
 307 
 308 
 309 
 311 
 
 YIIL— WORK AMONG WOMEN. 
 
 Speech by the Rev. C. Harding- 
 Paper by Miss Bernard ... 
 ,, Mrs. Bissell ... 
 ,, Dr. Miss Kugler 
 ,, Miss Mulvaney 
 ,, Miss Thoburn... 
 Speech by Miss Greenfield 
 ,, Mrs. Longhurst 
 ,, Miss Wanton ... 
 ,, Miss Warrack ... 
 
 814 
 315 
 319 
 326 
 335 
 345 
 351 
 354 
 357 
 360 
 
X\'i CONTENTS. 
 
 Discussion. 
 
 paoe page 
 
 Miss Bounsall 3G4 Miss Bernard 366 
 
 „ Hiiskew 304 ,, Kiigler 360 
 
 Mrs. Twiiiii- 365 | ,, Miilvauey 367 
 
 ,, Thobm-n 308 
 
 IX.— THE NATIVE CHURCH— THE TRAINING AND 
 POSITION OF ITS MINISTRY. 
 
 Speech bj' the Rev. Dhaujibliai Nowroji 370 
 
 Paper by the Rev. Dr. Hooper ... 371 
 
 ,, Rev. J. P. Jones 382 
 
 Speech by the Rf^v. H. D. Goldsmith 391 
 
 Rev. J. Lazarus 393 
 
 The Rev. R. Tebb ... 
 
 .T. G. Shorn.;, Esq 
 
 The Rev. Dr. T. J. Scott .. 
 
 K. C. Chatterjee 
 ,, J. E. Padfield .. 
 
 Dr. W. B.Bo^^a 
 
 Discussion. 
 
 
 399 The Rev. F. Ashcroft 
 
 ... 407 
 
 401 1 
 
 W.H.Campbell.. 
 
 .. 408 
 
 402 1 
 
 K. C. Banurji, Esq. 
 
 ... 409 
 
 403 
 
 Th? R-v. Dr. Hooper 
 
 409 
 
 404 
 
 „ J. P. Jour's 
 
 ... 411 
 
 406 
 
 
 
DECENNIAL MISSIONARY 
 CONFERENCE, BOMBAY. 
 
 FIRST DAY, 
 
 Thuksdav, 20th December 1892. 
 
 MOR N1!\IG SESSION- 
 Large Hall — 10 a. m. tu 1 p. m. 
 
 The Rev. D. Macfvichan, n.n., F.C.M., Bombay, FirstJ)ay. 
 
 in the Chair, 
 
 The Conference was opened at 10 a. m. by the 
 singing of a Hymn. The Rev. T. R. Wade read the 
 Isaiah, vi. Ch. and the Rev. J. Duthie offered prayer. 
 
 The Chairman then addressed the Conference as 
 follows : — 
 
 Ladies axd Gkntlkmex, Members of the 
 Dp:cennial Conference. 
 
 The first duty which I have to perform this morning Wek-ome to 
 is, as Chairman of the Missionary Conference of Bombay, Bombay, 
 to welcome you in the name of the Conference to our city. 
 So far as the city belongs to us we phice it at your 
 disposal. Up to our strength, yea beyond our strength, 
 we are willing to minister to your wants and to your 
 comfort during your stay amongst us. Many of you are 
 familiar with our city, for many of you have passed 
 through it on ytniv way to your various fields of labour ; 
 but this is the first occasion on which we, as a Conference, 
 have had the privilege of inviting you to sojourn amongst 
 us, and we trust that you will carry away with you 
 recollections not merely of the beauties of this queenly 
 I 
 
OPENLKG OF CONFERENCE. 
 
 FiRSTj^Ai. city, but also of the Christian kindness of those who are 
 your brethren and sisters in the work of Christ in India. 
 
 Welcome to 
 the Wilson 
 College . 
 
 Business 
 Committee. 
 
 Centenary of 
 
 Modern 
 
 Missions. 
 
 I have also another duty to perform, namely to wel- 
 come you, on behalf of the College which I represent, to 
 the building in which we are now assembled, and which 
 we gladly place at your disposal. We trust that here 
 you will find all comfort in your deliberations, and enjoy 
 a time of quiet and peaceful Conference. 
 
 Bishop Thoburn then formally proposed the appoint- 
 ment of the following Business Committee : — 
 The Rev. J. Cooling, b.a., W.M.S., 
 J. DUTHIE, L.M.S., 
 R. A. Hume, m.a., A.B.F.M., 
 D, Mackiciian, D.D., F.C.M., 
 A. Manwaking, C.M.S., 
 J. L. Phillips, M, A., M.D., LL.B., I.S.S.U., 
 J. E. RoBiKsoxX, M.E.C., 
 J. G. Shome, Esq., Ed. I. Ch. Herald, 
 The Rev. H. U. Weitbrecht, ph.d., C.M.S., 
 and that of these, Messrs. Manwaring and Phillips 
 should bo appointed General Secretaries. 
 
 The Chairman then continued : — 
 
 It now falls to us to proceed to the special business of 
 the Conference, but before we enter upon our discussions 
 this morning let me add a word — it must be a very brief 
 word, for our time is passing rapidly — with reference to 
 some points of interest in connection with our present 
 meeting There are two or three thoughts which must 
 be present to all our minds as we go back in retrospect 
 to the beginning of the period, of which this present time 
 mai-ks the close — the first century of modern missions. 
 I would remind you that it is just one hundred years 
 since the first great Missionary Society was established in 
 England under the inspiration of the great pioneer of 
 
ADDRESS BY DR. MACKICHAS. 3 
 
 Indian Missions — William Carey. The centenary of this FiUbi Dat. 
 great event has already been celebrated, but it is interest- 
 ing for us, meeting in 1892 to remember the first begin- 
 nings of the modern missionary movement in the land to 
 which so many of us belong. When we think of that 
 beginning in its smallness and feebleness, and reflect 
 that we are now meeting each other in a Conference 
 which numbers hundreds of missionaries, men and wo- 
 men, and represents hundreds more. Ave become conscious 
 of the fact that the foundations then laid have grown into 
 a vast and growing work, and we have reason to take 
 courage from what we see before us, this morning, in 
 this great reijresentative assembly of Christian Missions. 
 
 Those who desijised the movement in its first begin- Encon age- 
 nings and foretold its failure, if they could be present '"^''^• 
 to-day to see what we see and to listen to the rej)orts that 
 are submitted to us in this Conference, would see the 
 refutation of their statements in the large fulfilment which 
 we witness of the best anticipations of those who went 
 forward in heroic faith. Since those days great things 
 have been attempted, and great things have been done 
 in the name of our God. 
 
 There is another feature of this Conference to which Unity iu 
 I must call attention. We are here as the representatives tl^vereity. 
 of a large mmiber of different churches and societies, to 
 display to one another and to the world, to Christian and 
 non- Christian, the true unity of our Christian faith. 
 There are those who attach great importance to external 
 unity, and for whom the imposing fabric of the Church 
 as one outward organisation, universal throughout the 
 world, has enormous attractions ; but there is something 
 which ought to prove more attractive to the Christian 
 mind in such an assemblage as this, in which a large 
 number of Churches meet together iu unity, recognising 
 their common brotherhood in the faith, and manifesting 
 that unity which is the true unity, the unity which runs 
 
4 OPES ISO OF COyFERESCE: 
 
 FiRBT Day. through all God's living creation, the unity which 
 realizes itself in the diversity of life. I trust that whilst 
 the deliberations of this Conference ^Yill admit of diver- 
 sity o( views and n}ethods of Christian work^ there will 
 he vouchsafed to us and to those who shall witness our 
 deliberations that unity of the spirit in the bonds of peace 
 \\hich is the great evidence of the ^jresencc of the power 
 of a common Christian life. I invite you, brethren and 
 sisters, to join in the deliberations of this Conference 
 with the sacred resolve, to do all that is possible for the 
 unity of the great work to whic h our Lord has called us. 
 Object of We are not here simply to accept one another's opinions, 
 ee lug. ^^. ^^ force our own opinions upon others ; we are here to 
 listen to one another, to hear what the Lord has done in 
 the various departments of work in which we are 
 engaged, to know one another's work with its encourage- 
 ments and trials, its hopes and its fears, and to learn in 
 what way we can strengthen and support one another in 
 the enterprise in which we are engaged. This is the 
 great object of the meeting of the Decennial Conference. 
 No excoutive It possesses no executive authority, it has no power to 
 Kut only. control and direct the management of the various missions 
 represented; but by this Conference we can strengthen 
 and encourage one another, and we may learn from one 
 another, so that our feeling of Christian brotherhood, 
 our sense of the Communion of Saints, may be deepened, 
 and that thus there may go forth from this Conference an 
 influence that will minister blessing and refreshment, 
 through many days of separate, and often lonely, labour. 
 Let us wait upon God in prayer on behalf of this great 
 object, praying that His Spirit, as a spirit of wisdom and 
 unity and peace, may dominate all our proceedings, and 
 that each one of us may receive a fresh baptism of that 
 Spirit for more successful and more blessed work in the 
 vears which God may be pleased to give us. 
 The subject J ^Q,^y invite you to engage in the deliberations that 
 dered. belong to the morning's session. There are three papers 
 
TATER BY THE REV. J. F. BIJRDTTT. 5 
 
 presented to this Session of the Conference — one by the Fmsr Day. 
 Rev. J. F.Burditt, of the Telugu country, one by the Rev. 
 S. Martin, of Sialkot, Panjab, and one by the Rev. Dr. 
 Parker, of Lucknow. The papers arc in the hands of 
 the members of the Confei-euce, and are to be held as read. 
 Assuming that these papers have been read I shall 
 now ask the appointed speakers to introduce the subject 
 with which thev deal. 
 
 I.— WORK AMONG THE DEPRESSED 
 CLASSES AND THE MASSES. 
 
 (A) NATURE OF INSTRUCTION GIVEN (i) BEFORE BAPTISM ; 
 
 (ii) AFTER BAPTISM. (I?) MORVL AND S^'IRITUAL RESULTS 
 
 PRODUCED. (C; THE BEST METHODS OF WORK FOR THE FUTUKB. 
 
 FIRST PAPER. 
 
 By the Rev. J. F. Bueditt, A.B.M., Narsaravupet, 
 
 Kistna. 
 
 The preacliing of "the glorious Gospel of the blessed God Preaching 
 which was committed to our trust," to those wlio are helpless, .^ ° ^ 
 and hopeless and read}^ to perish, is surely the very acme of 
 all true mission work. Such work no longer needs advocacy or 
 defence, yet, in contemplating some features of our " work 
 among the depressed classes," a brief reference to the high 
 privileges of those engaged in this service may pardonably 
 precede somo consideration as to its pi'osecuiwn, and some 
 speculation as to its pj-ospecfs. 
 
 I. • Among these privileges, we are permitted the soul-satisfy- ^ Divine 
 ing consciousness that i)i this ive pre-evii)iently folloiv a divine Work, 
 pattern. To the enquiry of John the Baptist as to whether 
 indeed the Messiah had come, the answering proof reaches its 
 grand cliraax in the assurance "the poor have the Gospel 
 preached unto them." Christ came "to seek and to save that 
 which was lost, "and though the self-righteous Pharisee rejected 
 the blessing of Him who "came not to call the righteous but 
 sinners to repentance," Jesiis passed on nnd " when he saw the 
 multitudes he was moved with compassion on them, because 
 
6 THE DEPRESSED CLASSES. 
 
 Fxr.sT Day. they fainted and were scattered abroad as sheep havin|r no 
 shcplierd." From the oatset the Gospel appears to find its 
 prime ohjective point, its magnetic pole, among the poor, the 
 lowly, the oppressed, and the outcaste. And if again this earth 
 were trod by the blessed feet of the Son of God, can we doubt 
 that far beyond the confines of the ricli, respectable, self- 
 satisfied npj)er classes. He wonld press with yearning compas- 
 sion, and His voice of infinite tenderness would be heard again 
 crying to the most sinful, and wretched, and lost, "Come unto 
 Me all ye that labour and are heavy-laden and I will give you 
 rest." 
 
 A necessity. vThen the privilege of eng.nging in this work is enhanced by 
 the fact that in this we seelc to meet an exceptional need. All 
 need salvation. "There is none righteous, no, not one. " But 
 the higher classes, even in heathen lands, by their culture, 
 philosophy, and general enlightenment, are placed in a measure 
 mnch in the position of rejectors of Christ in lands nominally 
 Cliristian. They, to a great extent, wilfully shut their eyes to 
 the light. Already they have far more light than they use, and 
 can easily obtain more light than they hai^e. But "where there 
 is no vision the people perish" hopelessly, helplessly, and sunk 
 in darkest depths of suffering, superstition and sin. 
 
 ' Who that knows anything of the devil-dancing, devil-driving, 
 devil-possession, bloody sacrifices and abominable Shakta rites of 
 the lower classes ; their pitiful subjection to omens, superstitions 
 and medical atrocities ; who that knows of their ignorance, 
 poverty, sicknesses, oppression, and despair, but must feel his 
 heart yearn within him with desire, to pluck as brands from the 
 burning some of these deluded ones whose whole life is subject 
 to bondage? 
 
 A Batisfac- Then as a further privilege we have in this work the joyous 
 
 '^°* satisfaction of finding an open door and a cordial recej^Hon. 
 
 The commission recorded in the tenth chapter of Matthew 
 doubtless referred to a special Mission, at a special time, to a 
 ^^ special people, for a special purpose, and need not regulfite our 
 action for all time; yet the spirit of it may still impel us to 
 press our message where most eff^ective * along the line of least 
 resistance' upon the accessil)le, rather than upon the repellent. 
 
rAPER BY THE REV. J. F. BURDITT. 7 
 
 Have we sufficient force in India to-day to warrant us in fiBSi Dat. 
 departing from tlie great principle set fortli in Acts 13-46, 18-6, """ 
 
 and of conserving our powers for the greatest, most persistent 
 effort where the Holy Spirit indicates a soil prepared of God ? 
 Among whatever class this opportunity may occur let us 
 strenuously enter in, but we cannot afford to continue year after 
 year [)leading with stony-hearted heathen of any class, while 
 multitudes more likely to accept the truth perish without once 
 having heard the good glad news. Yet for the most part the 
 high-born as of old reject the message, wlule "the common 
 ■people hear him gladly." Again and again has it become true 
 tliat they that were first bidden "made light of it and went their 
 ways," while from the higlnvays and hedges the outcastes press 
 into the gosjiel feast, x^nd though the bond;ige of the caste- 
 system has hitherto circumscribed, not our efforts, but our 
 tangible results, mainly to the depressed classes, we rejoice that 
 we have been granted among these a great and real success, 
 rather than a perpetually liypothetical one among people of 
 higher social standing. 
 
 To these poor neglected ones the Gospel message comes as the 
 first ray uf hi>pe they have ever known. They listen eagerly 
 and multitudes accept and obey the Gospel. To be instru- 
 mental not only in inspiring these down trodden ones with new 
 h tpes and new purposes for the life that now is, but in leading 
 them by hundreds to the feet of Jesus to lay hold of life eternal, 
 is a privilege beside which the ambitions of earth pale into 
 insignificance. 
 
 II. Have then, those who have enjoyed so great privileges Methjda. 
 no new light to give in regard to Methods of prosecuting work for 
 the Depressed Classes? Apparently fruitless labour has led many 
 a weary toiler to sigh for the revelation of some improved plan 
 of action by which speedy results may be achieved. Hence 
 when a Mission has at least numerically enjoyed phenomenal 
 success, questions as to whether, after all, there is no royal road, 
 and quasi-explanations, not always either flattering or just, are 
 not uncommon. It may, therefore, prove a disillusion to state 
 that the Society to which the writer belongs has discovered 
 nothing better than the old methods of preaching to the 
 people, and caring for the Christians, and that we hold that 
 
8 THE DEPRESSED CLASSES. 
 
 FiBsr Day. neither large accessions r.or any other development conld justify 
 ns in deviating in essential principles of action from New Testa- 
 meat teachings and example. 
 
 The class of people, their environment, providential circum- 
 stances, &c., have doubtless contributed incidentally to produce 
 these results, but in our approach to the conflict with heathenism 
 we still take our marching orders from the Great Commission. 
 Both Missionaries and native assistants look upon the simple 
 presentation of the Gospel every day, everywhere, to every one, 
 through all the teeming villages of the land, as our main and 
 most important work. School work, training of native assist- 
 ants, all else follows this, and leads again to this. That this 
 is our simple plan, and in view of some misconception to set 
 forth that " the weapons of our warfare are not carnal, but 
 mighty through God to the pulling down of strongholds," a few 
 explicit statements seem necessary : — 
 
 Not sec'ilai-. («) Our ingatherings have not been ihie to the inducement 
 
 of secular advantages. It would be vain to assure 
 ourselves that none of our own converts come from 
 mixed, or perhaps even purely worldly motives. Suffice 
 it to say that we do not intentionally hold out the induce- 
 ment of any secular benefit whatever, and if the examina- 
 tion of candidates for baptism elicited the existence of 
 such motives, care would be taken to eradicate them or to 
 reject candidates still cherishing such expectations. 
 Not merely (^) Oar ingatherinys have not been due ^oer se, to grati- 
 
 from yrati- tilde for fdmine relief. Since at the time of the great 
 
 famine our missionaries were drafted with others into 
 eleemosynary life-saving effort, some have concluded 
 that the aid then given was the 'fons et oiigo' of our 
 Pentecostal ingathering. But accessions prior to the 
 famine were already for that stage of develoj)ment, large, 
 continuous, and ever-increasing. Converts, without 
 reckoning their children, even then numbered over four 
 thousand, and, had the normal state of affairs continued, 
 large additions might reasonably have been expected 
 during the same period of time. Yet during the continu- 
 ance of the famine converts were not received, and 
 baptism was 7iot alministered. The famine, however 
 
PAPER BY THE REV, J. P. BURDITT. 9 
 
 atTordcd an opijorlmiity for concentrated s|)ecial effort First D\y. 
 uiuler favorable circumstances not tlirown away. When 
 a contract for* excavating a j)ortiou of the Buckingham 
 Canal j)nt into Dr. Clough's hands tlie means of giving A.n illus- 
 eiiiploymeut and subsistence to fainiue-strickeu ninlti- ti^itioa- 
 tudes, Christians and heatlieu alike flocked to the work. 
 JMuny were fur the first time free from the restraints and 
 serfdom of their village feudalism. A new era dawned 
 U[)oa them. They found themselves during their daily 
 toil superintended by men who neitlier drank, nor swore, 
 tier beat them, nor called them names, nor cheated them 
 out of their just wages. Here was a new thing in their 
 hard lives. At night the same men who had so kindly 
 directed their labour, gathered them together in the 
 thronging camps and sang and spoke of the Friend and 
 Saviour of sinners aud prayed in their behalf to the great 
 unseen God whom they called Father, the giver of rain 
 and every blessing. When at last the rain came, and 
 after months of faithful tt^aching, these weary pilgrims 
 through the waste howling wilderness, beheld the land 
 once more being clothed with verdure before them, what 
 wonder that they wished to trust, and obey, and love tho 
 Christian's God ; " For their rock is not as our rock, onr 
 enemies themselves being judges." The ingatherings 
 which followed a>nounting to nearly 10,000 during the 
 remainder of 1878, were but what men of faith ought to 
 expect from such labour under such circumstances, 
 preceded as it had been by years of seed sowing. 
 
 (c) Our inffn/hertnr/s have not been due to a spasmodic. Not evanes- 
 evanesceit movement. At the time men may have pre- c*^"'- 
 dieted reaction aid disaster. But fourteen vears have 
 passed away, and those tiien received have stood well ever 
 since wherever in any degree adequately looked after. 
 Many became faithful witnesses and demonstrations of the 
 ))ower of the gospel. Their children have been taught in 
 our schools. From among them have come able preachers, 
 and teachers, and the work has gone on ever since, 
 widening and expanding, with constant accessions, 
 amounting without the roncomitant of special circum- 
 
10 THE DETRESSED CLASSES. 
 
 FiestIUy. stances to tlip number of aicarlv ciglit thousand in tlic 
 
 year 189 1 alone. 
 
 departure. (^) ^'"' ii^g"the'-hi<js have not been due to departure from 
 
 original jyrinciides. Wc see no reason why the stan- 
 dard should not be the same for the many as for the 
 few, and thoug-h accessions liave sometimes reached 
 proportions such as merit the designation "• Mass move- 
 ments" ; though imder such circumstances the mis- 
 sionaiy cannot give such careful personal attention to 
 tlie examination of each candidate as when there are 
 few, and must releg-ate this duty more entirely to the 
 care of our worthy Cis -Alpine* assistants ; though God 
 alone can read the heart, and under any circumstances 
 and after the utmost care, we may be mistaken or 
 deceived ; yet jxirsonal examination of each individual 
 candidate, to ascertain so far as possiljle that the apjili- 
 cant has not only renounced idolatry, but repented of sin 
 and personally trusted in Christ for salvation, has never 
 been dispensed with. The addition of a vast number is 
 still with us the addition of a number of individuals,- 
 each singly and personally professing repentance towards 
 God and faith in our Lord Jesus Christ. 
 
 Not from (e) Our ingatherinijs har.e not been due to urging byplis'/i 
 
 urging ap ujjon the people. Opposed ourselves to the doctrine of 
 
 baptismal regeneration : we persuade men to come to 
 Christ, and say little of baptism to the heathen. On 
 the other hand, we have no stated term of probation. 
 Candidates who give no satisfactory evidence of conver» 
 sion, or Avho are hampered by marital or other disabili- 
 ties, are necessarily deferred or rejected altogether. 
 But we see no scriptural warrant for nndnly delaying 
 the baptism of one who appears to be a genuine Chris- 
 tian, simply because the application is new. To do so 
 might greatly retard and discourage the work. Tlie 
 
 * The term " Native" is resenled by some of the brethren to whom 
 it is applied ; " Indian" is olijectionable on account of its ambiguity, 
 especially to American readers. Perhaps the playful suggestion of a 
 term which includes Eurasian and native but excludes English, Anieii- 
 cau, and Gennau, many bu permitted in a tentative capucily. 
 
PAPER BY THE REV. J. F. BURDUT. 1] 
 
 conversion itself may be in no sense new. The convert First Day. 
 may long have lieard the gospel, and been a secret 
 believer before taking the bt)Id step of public confession, 
 which he might reasonably expect would be welcomed 
 by the saints on earth, with a joy akin to that over his 
 repentance among the angels in heaven. 
 
 Probation under sucli circumstances must be a sad dis- Probation 
 appointment to the convert himself. Hindus usually accept the 
 accoraplisbed fact with what grace they may, but the pi-oba- 
 tioner must be peculiarly exposed to the taunts, persecutions, 
 and blandishments, of alarmed and enraged relatives and 
 priests. Such a probation moreover must be very discourag- 
 ing to other inquirers who perhaps intended to follow liad the 
 first been received. 
 
 Furtlier, a hard and fast rule as to probntion would seem 
 likely to be very disheartening to the faithful jjreacher by 
 whom the convert has been brought to decision. While therefore 
 we require conversion as a pre-recpiisite to baptism and member- 
 ship, we do not impose on all alike a fixed period of probation, 
 but receive without long delay such as appear from the testi- 
 mony of those who know tliem, and from their own statements, 
 to be genuine Christians. But if in this we differ from some 
 other societies, our missionaries are not alone in testifying that 
 the general record of those so received is not inferior to that of 
 those whose baptism has been delayed. 
 
 III. Our great business therefore befoi-e conversion is the After Bap- 
 simple preaching of the gospel with all the versatility, attrac- *''sm. 
 tiveness, wealth of illustration, analogy, argument, persuasion, 
 and unction we can possibly attain, and of training men with 
 that end in view. But after conversion .comes the scarcely 
 less important work of caring for the Christians. The subse- 
 quent career and advancement of the convert depends painfully 
 on tbe measures taken for his after- edification and watch-care, 
 and this, so far as we are able to compass it, is a matter of our 
 utmost concern. For the most part illiterate at conversion, 
 it is still our duty to "teach them to observe all things what- 
 soever Christ has commanded us." To this end primary schools 
 are established in every village where there are a few converts. 
 
12 THE DEPRESSED CLA^SE^. 
 
 1 .a.^ ? t)* .Y. 'pj^Q teaclicr so far as possible snj))>orteil by I ho people, but as 
 jet usually aided to the extent of one to three rnpee-s a roonth ; 
 not only teaches their children to read ami write, to sinf^ and 
 pray, but acts as pastor for the village in which ho lives. If 
 he comes up to our expectation ; he holds a simple prayer and 
 praise service each evening which tlie parents attend ; conducts 
 a Sunday School on the Lord's Day usinx the Telngu transla- 
 tion of helps on the International Lessons ; and follows with a 
 short service, giving a sim[)le discourse on tjie golden text of 
 the day's lesson. Soine of the brightest and best pupils from 
 these village schools are promoted with their parents' consent to 
 receive further instruction at the station Boarding Schools, and 
 from these a further draft on the principle of the survival of 
 the fittest provides the bulk of our Seminary students and 
 ('hrisfcian High-School boys. Thus, including all grades a 
 total of some .tOO schools and 6(5t^ teaehpi"s were reported in 
 connection with oor Telugu, work in l'^9l ; and though we 
 'leplore the general ig-nnrance of oor converts and the need of 
 much more being done, we rejoice at the progress already made, 
 and that this system has, nmler divine blessing, resulted in 
 relapses to heathenism being very few, and in the supply of 
 preachers and teachers and helpers tn '' wJden the skirts of 
 light," l>eing constant and iiicreasiag even though as yet wlioUy 
 inadequate. 
 
 But the cai^e of converts docs not end with thc-ir religions 
 instrncttons nor will the addition of their moral and intellectual: 
 advancement alone suthce. 
 
 Social Something has been done, infinitely more m:ist be done, for 
 
 iinpn.ventn the social zcjdi/t of these people. If iugnthering from the 
 ecess-aty, |,;gl,er classes be delayed, it is the more imperative, b»th for 
 the work's sake and for the people themselves, that we make 
 the verv best we can of those whom G>d has alreads' called. 
 We need to agitate for their complete emanrlpaf'on. In remote 
 vilhiges not only the Pariahs, as a class, but many Christians 
 are still in practical serfdom. Their wrongs mn.<t be ours till 
 " lil)erty to the captive" is proclaimed. The system of yearly 
 acrreement between the servant and his master, by which all 
 incentive to spontaneous industry is eliminated, improvidence 
 •rostercd, injustice facilitated, and religious and moral freedom 
 
PAPER P.Y THE REV. J. F. BURDITT. 13 
 
 imperilled, must be abolished, and give place to regular pavmeiit 1"'i-i;st Day. 
 of vvfiges at the time, and by the job, for all work done. Let 
 them be no longer bond-servants but free men. 
 
 We need to seek improvement in the grade and variety of the fi"'^ 
 ocr.KjHtiwn. The taking-up of land and independent cultivation *""'' "J"^^'' » 
 ha<; been encouraged with some success. Something has been 
 done by industrial schools. More should be done in suggesting 
 and facilitating the acquirements of varied common trades, such 
 as will yield an honest living in ordinary villages of India. 
 Nor should we hesitate by suitable preparation to qualify some 
 of these young men for employment in the lower grades of 
 Government departments. Above all, we need to exalt and 
 emphasize continually the dignify and virtue of honest strenuous 
 foil, and to be careful even in bestowing charity so far as 
 possible to give employment, so as to stimulate industry rather 
 than encourage idleness. 
 
 We need to inculcate thrifty c^nservaiion. The very poorest and thrift, 
 not infrequently manifest the most shiftless extravagance and 
 wastefulness^. They are by nature sceptical of the * stitch in 
 time saves nine' theory. Be it ours to do what we can to rescue 
 them from the drudgery of their own improvidence. Experience 
 proves that constant protest against carelessness, the use of 
 tobacco and betel-nut, the ruination of debt, and marriage 
 disjjlay, is not lost upon them. 
 
 We need to give attention to sanitation The tendency of and better 
 regenerate s^uls to keep the body and its surroundings pure, is ^^"^'tation, 
 early observable ; but inheriting as they do traditions and 
 environment so filthy it takes time and patience to evolve that 
 Ftate of things, by which we are enabled eventually to make the 
 contrast bctwce i Christian and heathen villages a most satis- 
 factorv ohject-lr'sson. Nor is regard for the health of the 
 converts and their children an unimportant feature of true 
 ]\Iission-work, or a matter which among people previously so 
 neglected we can be willing to ignore, or afford to neglect. A 
 convert's life saved, is in the matter of influence, equivalent to 
 a convert gained, plus the progress he has made. Pestilence 
 mav by some be white-waslipd, as but a means of postponing the 
 adv(.'nt of universal over population and destitution, I3ut our 
 
14 
 
 IIIK DEPRESSED CLAfiSE!=f. 
 
 First Day. 
 
 and 
 recreation. 
 
 Prospects. 
 
 Theii- 
 increase. 
 
 Their 
 
 aumbcrs. 
 
 I'liiHtians arc yet so few aiul ilicir prolonged mmulaue existence 
 as witnesses .'iiul lights in the world is so liighly important, 
 that special effort for the preservation of their health is a sacred 
 duty. 
 
 We need to make provision for their recreation. It is not 
 fitting that removed from all the child's phiy of their old-time 
 heathen festivities, they should he so hereft of all pastime as to 
 give the heathen the wide-spread im])ression that Ciiristianity 
 is the most melancholy religion in the world, Iltr^altliful 
 recreation is a safeguard to virtue. Not only should the 
 children be encouraged in innocent play and healthful athletic 
 exercise ; hut among their elde'"S something may be done by 
 competiiive exhibitions and otherwise, something may be done 
 to stimulate musical skill ; the culture of vegetables, fruits, and 
 flowers; variety and taste in handicrafts, &c. ; while debates, 
 p )pular lectures, m^gic lantern entertainments and occasional 
 festivals, may have a still larger place in expanding the mind, 
 a:id in breakiug thj monotony of lives too scant of joy. 
 
 IV. Finally, what seem to be ihc pro sp;c(s as regards work 
 among the depressed classes? If not at present all we might 
 wish, enough has been achieved to augur well for the future. 
 
 (^a) These people seem liJcehj to coyne m increasing num- 
 bers. Hinduism and the caste-system have compara- 
 tively slight hold upon them, and have no claim to 
 tlieir gratitude or attacliraent. The fact that there is 
 less for them in Hinduism, and more for them in 
 Christianity than for any other class may be the first 
 perception of the awakening Pariah mind, but it may, 
 rightly directed, lead to noble ends. The work ramifies 
 through families and i^elatives in a wonderful way, and 
 if we press forward as the opportunity demands, there 
 is reason to believe that within this generation tho 
 bulk of the lower classes may be christianized. 
 
 (h) They are numerous and uhiquitous. Under different 
 names a class of people having the same general 
 characteristics and outcaste condition recur in every 
 part of India, amounting in the aggregate, perhaps, to 
 nun-h more than one tenth of the whole population. 
 
rAPKH BY TlIK REV. J. F. hURDlTT. 15 
 
 (c) Theij do not limit the ivorl: by essentially expensive Fiest Day. 
 conditions. Wretchedly poor tlioagli many of them TiuMi- self- 
 are, they are not professional idlers, filled with high- <3t;peudeiife. 
 flown ambitions. They are toilers, physically capable 
 of patient endurance of much labour and hardship, 
 whose wants are few. Given any chance at all they 
 can earn their own living independently, and a con- 
 vert, as a rule, is permitted still to dwell and work at 
 his trade among his own kindred. In this respect 
 they are a hajopy contrast to converts from high cartes, 
 some of whom have no occupation, or are so boycotted 
 as to be driven to cast themselves ou the missionary 
 for financial assistance or employment. 
 
 ((Z) They jxrovide abundant material for the multi plica- Their 
 
 tion of Christian worhirs. This is the great need of f 'i^^^:?''!'^-'^. 
 
 • . . . ^ " forChrisliau 
 
 every mission, but when, as in work among the lower woik. 
 
 classes, converts are not only numerous, and teachable, 
 
 but untiring pedestrians, and accustomed to rough and 
 
 meagre living, the problem is well-nigh solved. From 
 
 among these multitudes of already voluntary witnesses, 
 
 can be recruited and trained, a great army of efficient 
 
 agents, willing at comparatively small expense, to 
 
 devote their whole lives to strenuous evangelistic 
 
 labour. 
 
 (e) Tiieij develop unexpected moral and intellectiial capn- Tl^eir moral 
 ., . Vi ^ • / ■ . , ^ and iiitellcc- 
 
 cittes. Uenturies ot oppression seem to have stunted tual capacity. 
 
 rather than distorted and perverted them in these 
 
 respects. Even Brahmins have paid tribute to their 
 
 natural honesty and faithfulness of cliaracter, and 
 
 some of our boys of low-caste origin have already in 
 
 our High-School, established their intellectual fitness 
 
 to compete with Bralimins- 
 
 (/) Tliey are acquiring considerable and advancing social Their social 
 tnjlaeiice. Reforms and revolutions not seldom come 'titiuence. 
 from the masses. The language, laws, and liberties 
 of Saxon England survived the Norman invasion and 
 the masses eventually absorbed the conquerors to 
 their oblivion. The stamina of the masses, touched 
 
10 THE DKPIIKS^ED CLASSES. 
 
 First Day. \)y ^ uuifying purpose, prevails at Iciiglli over the 
 
 less virile elasses. 
 
 Their i'j) ^'^'^i/ <^''^ being transformed hy Christlanily in a loaij 
 
 itiflaence on calculated to revolutionise the social siistem. Even tliat 
 
 tbe custe /• ji /^i • • • ^ 
 
 BYsCem. portion or tlie Uhristuiu community drawn trom the 
 
 low castes is becoming better educated, and enligh- 
 tened, than tliL'ir heatlieu neighbours of a higher class. 
 They are levelling up in a way to excite the wonder 
 of the higher castes. Brahmins, even, begin to treat 
 our preachers and teachers as worthy of respect. 
 Slowl}^, but surely, the Christian community as a 
 vs'hole is rising in the social scale, and this in ac- 
 cordance with a notion not altogether foreign to the 
 Hindu system; for impossible though it be for an 
 individual to skip from caste to caste, it is no new 
 thing even in India for a whole caste community by 
 temperance, self-restraint, and religions observance to 
 raise itself en uitsse, at least locally, to a position far 
 in advance of that originally occupied. Some such 
 change of attituilo the heathen are constrained to 
 observe in regard to our Christians. Their elevation 
 is an unanswerable argument to the ancient theory 
 that they are utterly unteachable. It protests against 
 the whole selfish disintegrating caste-system based on 
 such hereditary disabilities, and saps its very founda- 
 tions. It leads the Sudras and others when they 
 perceive their superior cleanliness, morality, and 
 religious devotion, to accord them a standing un- 
 known to their heathen state, and question wiiether a 
 faith which has done so much for their slaves has 
 110 message of new life for themselves. Even in direct 
 iistlueuce they compare not unfiivojably with uthcrs, for 
 thoui;h the conversion of one Brahman might be expected 
 to outweigh in influence that of many Pariihs, theories 
 must often, especially in India, i)e modified by pr;u;tical 
 tests. It is quite possible for the caste convert to lose all 
 influence with his own caste, and become as dead to them, 
 even while the educated preacher of low-caste origin may 
 excite their wonder, and win their respect. Munovcr, 
 
FATER BY Till: RKV. J. F. SURD TT. 17 
 
 the numerical clement is of far gri-ater importance in n FtRfT Pat. 
 country where so few read books, but all read characicr, 
 and it would take very special qualifications to equal by 
 high ability the influence of numbers of liiuuble Chris- 
 tians who become living ej)istles known and read of all 
 men. 
 
 (A) Lastly, theij ap'tear to be especiulhj chosen for a Viciue 'ihey fulfil a 
 purpose and called of Goii for His glonj, and hence ice ^J 
 imri/ expect final victnry. — This order of de\elopment 
 Bcems to be of the Lord. Christianity has ever advanced 
 on the same lines. The leaven must needs work upward 
 through the mass. " Base things of the world and things 
 that are despised hath God chosen, yea, and things 
 wliich are not, to bring to nought things that are ; that 
 no flesh should glory in His presence." Had the proud 
 and intellectual come first, son)e high caste Soniaj might 
 have been the chief result. Men with such hereditary 
 training and prejudices might have found it very difficult 
 to conform to the New Testament jiattern, and the out- 
 ciste might have been outcaste still. .A change of 
 religion among the high castes would perhaps have pro- 
 duced little more stir among the struggling mass beneath 
 tlicm than their adoption of Western education and 
 political ideas have done. 
 
 Here is a revolution, a transforming influence, anew life, which Chriat theii 
 arrests attention and magnifies the Gospel as the })Ower of God 
 in the eyes of all the people. Brahmans have at last been aroused 
 to discuss "What can be done for the Pariah :"' and to acknow- 
 ledge helplessly tliat their great and only hope lies in embracing 
 Christianity. Once more the j)rond are known afar off while 
 grace is given to the humble. Once more the last shall be first, 
 and the poor rich in faith " are found to be heirs of the 
 kingdom." We praise God for the wonders he has wrought in 
 India, for all converts from all classes, but we cannot but rejoice 
 especially that from among the poor despised low caste people, 
 so many have " come up out of great tribulation and 
 washed their robes and made them white in the blood of the 
 Lamb." 
 3 
 
18 THE DE TRESSED CLASSES. 
 
 First Day For fhis and all success to Him be all the glory, as for the 
 
 future in Him is all oar ho[)e : "Blessed be His glorious Name 
 for ever : and let the whole enrth be filled with His glory. 
 Amen and Amen." 
 
 SECOND PAPER. 
 By the Rev. S. Martin, d.d., M.E.C, Sialkot, Paujab. 
 
 Object of Missionary work, no matter what may be the condition of 
 
 1881 n ^^^ people among whom it is prosecuted, must have the same 
 
 object ; the bringing of souls to Christ, and the gathering 
 together of believers into a Church organization, with all the 
 necessary means for maintaining and advancing spiritual life. 
 Yet the methods of w^ork must be modified, to some extent, 
 by the condition and i-eligious belief of those among whom 
 the work is prosecuted. 
 
 Lower olas- The importance of the work among the depressed classes, 
 '*'■ and the relation it bears to work among higher classes, is well 
 
 set forth by the Apostle Paul in 1 Cor. i. 26-29. It is true 
 now, as it was then, that "God hath chosen the foolish 
 things of the world to confound the Avise." The fact that 
 Mission work in India has had its greatest success among the 
 lower classes is a proof that it is of God, and gives us en- 
 couragement for the future. In the Panjab, as in other parts 
 of the country, our largest accessions are from the lower 
 classes. Some progress has been made among several of these, 
 but the largest numbers have ?jeen received from the Churas, 
 who are among- the lowest. The street cleaners and scaven- 
 gers in the cities are from this class, and in the villages they 
 are principally employed as day-labourers, the hired help of 
 the farmer. Some few are engaged in farming, some are 
 dealers in hides, but the gi'eater part of them are very peor. 
 Their circumstances are such as render work among them 
 difficult. They are numerous, and are distributed over a good 
 portion of the Panjab, but the work among them has been 
 principally in the districts north and cast of Lahore (Sialkot, 
 Gnjranwala, Gurdaspur, Amritsar and Lahore). Work among 
 these people shews the difficulties to be met in the evange- 
 
PAPER BY THE REV. DR. MARTIN. 19 
 
 lization of the masses in India. A successful work among Fibst Pat. 
 the most ignorant classes will make the evangeliznfcion of the 
 more intelligent masses an easier task. A practical exemp- 
 lification of the power of Christianity to elevate the low and 
 degraded will be its best recoauneiKl.ition to others. This work, 
 therefore, has an importance far greater than the elevation of 
 this particular class. It is the commencement of a movement 
 thatmust continue and increase until all the people are included. 
 
 What is the best method of conducting the work among Newmethodi. 
 these classes? This is a question that has nc j yet received a 
 solution satisfactory to all. It is evident that, when the people 
 beciu to turn to Christ in large numbers, the methods pursued 
 at first, when inquirers were few, must be modified or given 
 up. Then the inquirer was separated from his people and 
 protected from persecution ; a house was given him, usually in 
 the Mission compound : support was furnished to him, mostly 
 in the shape of some kind of employment, or, if a young man, 
 he would be placed in a school. Then, after having been kept 
 for a considerable period under surveillance, and well instructed, 
 he was admitted to baptism, and given permanent employ- 
 ment, or assisted in getting it. Without entering into the 
 question as to whether this was the best method of conduct- 
 ing Mission work at first, it is evident that when large num- 
 bers are inquirers, some other plan must be adopted. It would 
 not be possible, if it were desirable, to provide houses or em- 
 ployment for them, and even colonization would prove in- 
 adequate. The course pursued in this work appears to me to. 
 be the only practicable one. The people remain in their old 
 homes, and in their old emf)loyment, unles-- it is one that is 
 inconsistent with a Christian profession. The instruction they 
 receive must he given at such tirres as will not interfere with 
 their daily occupations. These necessary conditions make the 
 work of instruction difficult, and v\4ien we take into account 
 the fact that very few of this class are able to read, and that 
 we must depend entirely upon oral instruction, it is evident 
 that they cannot acquire the same degree of knowledge of the 
 doctrines of Christianity as was usual with tlie inquirer under 
 the Compound system. To insist on the same degree of pro- 
 gress in knowledge in the applicant, and the same amount of 
 
20 THE DEPRESSED CLASSES. 
 
 FiBW Day. supervision before baptism, is simply to pat a stop to uJl rapid 
 progress among tlic uneducated masses under cousideration. 
 ir we believe the projnises of the Bible, we ought to expect 
 large ingatherings from the world; yet everything like a mass 
 movement among the peojile is looked upon with distrust by 
 
 Old methods. i"ii"y Missionaries. They have l)ecome so accustomed to 
 liaving b\jt few inquirers, that they have practically ceased to 
 look for more. The Apostles were not afraid of mass move- 
 ments, or of hasty baptism. There could ni)t have been much 
 examination to test knowledge or motives on the day of Pente- 
 cost, where three tliousand were added unto them " in one 
 day." Flow many Missionaries, working according to the 
 methods of the present day, would be willing to receive a man 
 with his family in the same circumstances as the Jailor at 
 Pliilij)))i was baptized by Paul, " the same night," when he had 
 been frightened by an earth(puike ? Prudence would have 
 suggested a delay ; an explanation of earthquakes on scientific 
 principles, in order to be sure that he had no improjjer motives. 
 He should also have been required to commit to memory the 
 Creed, Commaudments and Ijord's Prayer. These restrictions 
 are of a latei- date than the Apostles' time. There is this to be 
 said, ou the other hand, that there were no worldly induce- 
 ments then. Wheu '' bonds, stripes and imprisonment " awaited 
 the convert tliere was no need to wait to see whether he was 
 prompted by worldly motives. But how does it come that tliere 
 are such temptations now? lliudas a^id Muhammadans do not 
 offer bribes to induce people to l)ocoine Christians, and the worst 
 enemy of the Government cannot bring the charge of partiality 
 towards Christianity. If any inducements are offered, they 
 must come from the friends of Mission work, and it should be 
 within their power to remedy this evil. The real question to 
 be settled then is, shall we reform our methods or change God's 
 plan for the evangelization of the world .' If from the commence- 
 ment of .Missionary work, no material aid had been offered to 
 converts ar.d enquirers whether in the way of employing thera 
 as assistants in the work or in any other way, the real progresi 
 would have been much greater. 
 
 The evil effects of this system of giving aid is felt in work 
 
 » i!ind*atice among the lowest and has been a serious hindrance to its real 
 
PAPER BY TliK RKV. DR. MARTIS. 21 
 
 progress. There is nothing wrong- in a man wishing to better First Dat. 
 
 his worldly condition. He would not be a true enquirer if he 
 
 did not desire something better. All that is necessary for us 
 
 is to see to it that no offer of material aid be made; on the 
 
 contrary it should be clearly understood by all applicants that 
 
 help in worldly matters will not bi given. If this course ia 
 
 pursued and firmly adhered to in all our dealing Avith Christians 
 
 and inquirers, there will be no need of taking the precautions 
 
 that now seem necessary. 
 
 T/ie nature of instruction given before baptism. JFrom what Before bap- 
 has already been written it will be evident that this must ^ism 
 necessarily be elementary. They cannot read, and all instruction 
 must be oral ; they have never had any mental training, and it 
 seems impossible for some of them to commit anything correctly 
 to memory. They have one advantage over thy high caste 
 people; they know and acknowledge their degradation and 
 sinfulness. They have a very vague ideii of God, and their 
 religious creed is very limited. In working among them, there, 
 fore, we find the fewer errors to refute and less opposition to 
 our teaching. It is hard to lay down a law as to the amount a 
 man should learn before he is admitted to baptism. If ho 
 knows that ne is a sinner and sincerely repents and makes a 
 credible profession of his faith in Christ, he should be received. 
 When Peter saw that the spirit was poured out upon the 
 Gentiles in the house of Cornelius, his question was not, " Ought 
 these to be baptized ? " but "Can any man forbid water that 
 these should not be baptized?" The burden of proof rested 
 upon those who would refuse. The only reason for delaying 
 in the present case is the fear that there may be some other 
 motives, but as has already been remarked, it should be within 
 our power to prevent any such motives, Besides there is an 
 objection to delaying baptism unduly. If the applicant is kept 
 for a long time in doubt as to whether he will be received or 
 not (and the probation would have no meaning if this were not 
 the case), he could not retain the warmth and fervour of a new- 
 convert. When there is reason to doubt the sincerity of a 
 professed inquirer, then delay is proper and necessary. The 
 amount of knowledge required must be measured to some extent 
 by the capacity of the fipplioant. 
 
22 THE DEPRESSED CLASSES. 
 
 fiRST Day. Tiie qviestion of mass baptisms lias not been a practical 
 one with us. It is expected that each a})plicant should lie 
 Mass bap- separately examined as to his knowledge of the way of sal- 
 tisma. vation. It is better to have this examination before the time 
 
 appointed for baptism. As far as possible each candidate 
 should be examined separately, so that one may not prompt 
 another in answering. Wiih these precautions I do not see 
 that the number received at once is at all a question for con- 
 sideration. I do not wish ti be understood as condemning the 
 baptism of large numbers together without special examination ; 
 there is nothing in Scripture opposed to it, and the time may 
 come when the spread of the knowledge of the Gospel, and 
 the complete removal of all worldly inducements, will render 
 our duty so plam, that none will hesitate to receive all who 
 may come, but as vre are at present situated we have not found 
 it necessary, nor do we think it best. 
 
 After bap- 7'^^ nature of instruciion given after baptism. In his com- 
 
 mission to the Apostles, Christ commands them to teach their 
 disciples " to observe all things whatsoever I have commanded 
 you." There is therefore no limit to the amount of doctrinal 
 teaching to be given, except the capacity of the person to 
 receive it. They are to be taught "to observe a.\\ things'," 
 lience our principal care should be to see that the life of the 
 convert is made to conform to lus profession. It is much easier 
 to the convert to gain a theoretical knowledge of Christianity, 
 than it is for him to make it his rule of life; to give up the 
 heathen customs that have become a part of his nature almost, 
 and adapt his mode of living to his new belief It is one of the 
 most perplexing questions we have to solve, how to provide for 
 the proper pastoral supervision of these converts; poor and 
 ignorant and scattered in small groups over a large district, and 
 subjected to annoyance and persecution from their non-Christian 
 neighbours and emj)loyers. The spiritual growth and develoj) 
 ment of the Church depends on the care and instruction of 
 these new converts, and yet the aggressive work must go on. 
 When a man presents himself for baptism his acceptance or 
 rejection must be decided by his fitness, and not by the con- 
 i sideration of the wants of those who have already been received 
 
 into the fold. The establishment of schools for the instruction 
 
PAPER BY THE REV. T<R. MARTIN. 23 
 
 of the children has been a valuable aid in advancing the people Tikst Day 
 in knowledge. Catechetical instruction is more profitable to 
 the people than a formal service. 
 
 Moi'al and spiritual results produced. To judge of the Results, 
 results produced, it is first necessary to fix upon a standard 
 by which we cr.n make a comparison. If it is expected 
 that these people should equal in spiritaal attainments the 
 Christians of our home churches, tiun the results are disap- 
 pointing. It would not be doing them justice to compare them 
 with converts from the more intelligent classes. It is scarcely 
 20 years since this movenicnt commenced, pnd the greater 
 part of the accessions have been received within the last 
 10 years. It is, therefore, too soon to look for decided 
 results. Due regard rnt-st be had to tluir unfavorable circum- 
 stances before referred to. For insunice with regard to the 
 Sabbath— thei" depcivlence JM their Hindu and Mahoniedan 
 enij)loyers nifikcT it hard for tlicni to observe it properly. 
 Their extreme poverty makes it hard for them to give u]) the 
 use of carrion, to which some of them have always been 
 accustomed. It is hard for them to adapt themselves to the 
 requirements of the Christian marriage law. It is not strange 
 tliat a law originally designed for a diii'srent race and clime 
 should be hard to adjust to meet the wants of a people who 
 have scarcely ever felt the restraints of law in this matter. 
 The difficulty of getting a sufficient number of persons qualified 
 to obtain license for the solemnization of marriages has hindered 
 our progress in making the people conform to the law. For 
 instance, there are some who live 20 miles distant from the 
 nearest marriage Registrar, and it may not be convenient for 
 him to go at the appointed time, the parents then have the 
 alternative of violating their ideas of propriety, by sending their 
 daughter away unmarried in search of a Registrar, or of con- 
 tenting themselves with a ceremony, adequate in their own 
 opinion, but which does not meet the requirements of English 
 law. I have mentioned some of the obstacles to progress. It 
 will require time to overcome them, but they are not insur- 
 mountable. 
 
 It is but fair in estimating the progress to look at the Progress, 
 condition of those villages where the most work has been done 
 
24< THK duviii-<:^i:d classi:s. 
 
 FiBOT Pat, and where tlie pcoi)lo have been longest uiidei- insti uiLion. 
 In such pliice.-', the atteiKhuice at worship is regular ; their old 
 heatlieu habits are abandoned; ninrriages are soleinnizcd in 
 accordance with the (Christian law. It is reasonable to expect 
 that time an 1 faithful insfvuetion will bring all np to this 
 standard. 
 
 Defections. There is oue eucoura.;ing feature in this work ; the number 
 
 of defeetinns are conij)aratively few, and most of these can be 
 traced to the want of care in receiving them. 
 
 Se f-support. There has not. been much progress in the establishment of 
 solf-supfiorting' oungregation?. There are not many villages 
 tli;it are far enough advanced to be ready for organization. 
 There is nothing to be gained by haste in so important a matter. 
 The peo|)le have never been accustomed to giving regularly of 
 their earnings for any purpose, and il^ will require time to teaeh 
 them this duty. 
 
 False and There are some of whom we have to speak as the Apostle did 
 
 ^^^' of false professors of old. "Tbeyarethe enemies of the Cross 
 
 of Christ ; whose end is destruction ; whose God is their belly ; 
 whose glory is ill their shame ; who mind earthly things;" but 
 then again our hearts are gladdened by the evidence of true 
 faith and trust in God, During the pre valence of cholera and 
 fever the past summer, they suffered severely in seme places; 
 there were a few places where the sick resorted to their old 
 superstitious practices, but these were very few. The greater 
 part remained Hrm, aiul those who died gave evidence that their 
 faith in Christ was steadfast. 
 
 Avoid past T/ie l/''s( meflm'h of wo rh fur the fuhir,\ We must admit 
 misaves. ihat mistakes have been made in all departments of ilission 
 work, and it is our duty to correct them. The most serious 
 error that has been committed was the introduction of the 
 system of giving matei'ial aid to converts. Very little of this 
 has been done among these converts, but the effects of this httle 
 has been felt. The association of the Missionary and his message 
 with the idea of obtaining through him some worldly advantage, 
 has seriously hindered the real progress of the Gospel., One 
 great object in our future work, therefore, should be to free 
 ourselves from the financial burden resting npon us. St 
 
rAPLR BY IHE ULV. DR. MARTIN. 25 
 
 long as the :N[issionary occupies tlie positiou of paymaster to Finat Dkx. 
 his Native assistants there never can be the mutual love and 
 confitlcuce between them that should exist belneen co-htbourers. 
 
 Another idea in this connection. The present system of The cougr*. 
 paying from ^fission Funds all who are engaged in the work o^'^^y""*'^"" 
 instructing the Christians, prevents the extension of the work, pastor. 
 We cannot afford to hire all the teachers needed for the present 
 number, and if the numbers increase as rapidly in the future, 
 it will be impossible to make the necessary provision for their 
 instruction under the present system of a paid agency. Until 
 the Christians support their instructors and pastors, we aie 
 hindered in making our advances. A change in our syst'-m 
 is required, and ifc should be made a special object to throw 
 the support of these teachers upun the people. When this is 
 done there is no limit to the extension of our work, but without 
 this we cannot expect to make rapid progress. The pastora 
 ihnt will be placed over these poor people must be content 
 with a bare living. We have few who will be willing to endure 
 the privations that they would be called upon to undergo at 
 first in undertaking a pastorate. We should make it a special 
 object to prepare men to serve as pastors, and teach the people 
 the duty of supporting them. We have not had success in this 
 direction yet; perhaps we have made the standard for admission 
 to the ministry too high. One thing is certain, we must find 
 men qualified for pastors, who are willing to live on much lower 
 salaries than the ministers receive that are now \u employ. 
 Until this difficulty is removed our progress will be retarded. 
 
 Before closing I would urge the importance of pressing the Importance 
 . , , ^ nil • 1 1 • i„««r, ;,^ of lower clasi 
 
 work among the lower classes. Ihey mclnde in some places, in ^^^^^ 
 
 the rural districts at least, nearly nue-lourth of the population. 
 
 It is not probable that they will always remain in this outcast 
 
 condition. In the northern part of the Panjab most of the 
 
 Churas have become Muhammadaus, and I have tbund some 
 
 among^as here who have rr.ad*' the change. Eflbrts have been 
 
 made by others of the lower classes to be recognized by th ; 
 
 Hindus. A writer some years ago e.'cpressed the opinion that in 
 
 the course of the next 50 years they would all be absorbed 
 
 into the Hindu castes, or become Muhammadans, if they are 
 
 not brought to embrace Christianity. As far as the Churas are 
 
 4 
 
26 THE DEPRESSED CLASSES. 
 
 First Dat. concerned this change will take place rapidly. They will not 
 remain Churas. They are inclined to Christianity, and we trust 
 it will not be many years before they will all be under instruc- 
 tion, and be ready to accept Christ as their Saviour. The 
 spirit of inquiry is spreading among others. The work com- 
 menced among the Mangs long ago, and although it has been 
 overshadowed by tlic more extensive progress among the Churas, 
 it has not ceased. Other kindred cksses such as the Doms, 
 Batwals, are favourably inclined. May it not be the will of 
 God, that the Gospel is to shew its power in transforming those 
 who have been so long down-trodden, and that they will be 
 His chosen instruments in bringing those who have despised 
 and oppressed them, to the foot of the Cross? Whether this 
 be the case or not, it is clearly our present duty to care for 
 tliose that He has given to us. May the time soon como when 
 the hearts of all, high and low, will be thus open to receive the 
 Gospel ! 
 
 THIRD PAPER. 
 
 By the Rev. E W. Parker, d.d., M.E.C, Lucknow. 
 
 Who they I SUPPOSE that the subject refers to those tribes and peoples 
 
 ^^^- who {ire usually known as low-caste or out-caste classes. 
 
 They belong to no one of the regular castes of the Hindus, 
 
 though they nearly all have castes of their own. They liave 
 
 for centuries been depressed and held down by those belonging 
 
 to the regular castes. As in their castes they are not, strictly 
 
 speaking, Hindus, so also in their religion they are usually 
 
 outside of Hinduism having deities and gurus of their own. 
 
 Still they are generftlly classed and spoken of as Hindus. Many 
 
 of these ])eoples are found living in separate mohallas or wards 
 
 in the towns and villages all over the country, and many more 
 
 are found in tribes living by themselves, or occupying separate 
 
 Ti • districts in various parts of India. Those scattered through the 
 
 I heir oc'upa- _ ' _ _ _ ^ 
 
 tion. towns and villages of Northern India earn their living in various 
 
 ways : some as farmers, some as weavers, some as villnge 
 watchmen ; many as shoemakers ; many more as coolies and 
 
PAPER BY TUK RKV. DR. PARKER. 27 
 
 day-labourers on farms ; and many others do the conservancy Tibst Day. 
 
 work in cities and larger villages. In many places some of 
 
 them earn a good living, while others are very poor. Formerly 
 
 many were almost slaves, and some no doubt were quite so ; 
 
 and even now the oppression of some of the people of these 
 
 classes would be called slavery outside of India. The English 
 
 Government has, however, actually set them free and opened 
 
 I heir way to rise to a bettor life, though it is very difficult for 
 
 iliem to assert their manhood, or foe tlic higher castes to learn 
 
 that they have any rights. Stiil everywhere in the l^orth of 
 
 India they are learning the lesson, tliough but slowly. These 
 
 jfeoples have never been educated. Very few among them have 
 
 even learned to read or \\ni^\ Their number in India is very 
 
 large, probably more than 50,000,000. They are divided into j^j^^'J ^^^" 
 
 many castes and cl'isses and are quite as distinct from one 
 
 another and are subject to their distinctions of higher and lower 
 
 in caste, quite as much as the regular Hindus are. These 
 
 peoples are more accessible to Christian workers than others, 
 
 for various reasons : — 
 
 (a) Their religion is not, as a rule, the orthodox Hindu- Not Ortho 
 ism, but some side issue that is much less firmly esta. ^^*^^ Hindus, 
 blished and tenaciously held, and hence has no such 
 strong hold on the people as Hinduism has upon the 
 regular castes. It is not so difficult for these to change 
 their religion. The gurus of Kabir and Nanak in 
 Northern India have led multitudes of these people to 
 give up their old religion — what little they had — and 
 become followers of these two reformers. 
 (fj) They have not the pride of caste that raises them in NoprVle of 
 their own estimation above all other people, and they ^^^*®- 
 readily receive the Christian teachers. Besides, whatever 
 is done for these poor people is usually considered as a 
 kindness — a favour ; and it is seldom resented. If schools 
 are opened for their children, while they may not at once 
 fully appreciate the education offered, they do generally 
 appreciate the kindness of the eff^ort, and say, ** No ot.e 
 ever thought of doing this for people like us before." 
 (c) Many of them have an idea of " moving on." In Progression 
 many places tiicv hav,-> broken away from their old 
 
28 THE DI'U'RES^ED CLASSES. 
 
 Fi«3T Day. traditions to some exteut, and are doing work their 
 
 fathers did not think of ever attaining. Being thus 
 willing to rise, tiiey will take hold of those who may 
 seem able to aid them ; lience the way is open to teach 
 and lead them. While there is encouragement in this 
 point, there is also danger to be guarded against, lest 
 the benefits of being raised socially become the motive 
 that draws them to Christianity. But whatever the 
 reasons, we are sure that tbese are at present the 
 " accessible classes." 
 
 Sir William Hunter has given his opinion on this point. He 
 says : — 
 
 SirW. Han- "I should not be candid if I left the impression that I 
 expect, even with the improved missionary methods, any large 
 accessions from orthodox Hinduism or Islam to the Christian 
 Church. It is rather from the lower caste-, and the so-called 
 aboriginal peoples, that 1 believe direct conversions will chieHy 
 come. At this moment there are fifty inillions of human beings 
 in India, sitting abject on the outskirts of Hinduism or beyond 
 its pale, who within tiic next fifty years will incorporate theni- 
 selves into one or other of the higher faiths. Speaking humanly, 
 it rests with Christian Missionaries in India, whether a gresit 
 proportion of these fifty millions shall accept Cbristianity 
 or Hinduism or Islam." I am fully convinced that Sir William 
 Hunter is correct in his statements concerning these lower castes, 
 and the responsibility resting upon missionaries is therefore very 
 great. These masses can readily be gathered in. 
 
 How can toe work efficientlij for these class-^s? 
 
 jj{_ 5j Q^ In answering tliis question I shall give some account of the 
 
 work. work among these peoples in our own Mission, that of the 
 
 Methodist Episcopal Church, in Northern India. Our Mission 
 was established in the North-West Provinces and Oudh imme- 
 diately after the Mutiny. Very soon after our work was com- 
 inenced in the Moradal)ad Zila, several persons came to our 
 missionary there, as a delegation from their people, saying that 
 they had heard something of Christianity at a mela on the 
 Ganges, and they wished to know more. These people lived ia 
 villages about twenty miles from Moradabad city, and they 
 
TAPER BY lEE REV. DR. PARKER. 29 
 
 were i\t once visited without any thought of what their caste Fim* DaTi 
 itiiglit be ; and alter consultation it was thought best to open a 
 school for their children in a central village where the largest 
 number of the enqnii'crs lived. The teacher of this school also 
 became pastor of tlie j)e<.iple, calling them together each evening 
 in the school-rooni for instruction and prayer. As the enquirers 
 increased, another central village was soon selected and another 
 school opened, six miles from the first, and there also each even- 
 ing people gathered for instruction and prayer. As often as 
 j)0ssible a missionary or native preacher went from Moradabad 
 on Saturday and spent the morning of Sunday with one village 
 and the evening with the other, teaching the people. After some 
 months the first converts were baptized, and as the openings 
 increased, a good native preacher was appointed to live in one 
 of the villages and direct the entire work. In spite of our many 
 mistakes in trying to colonize these people, and do the work iu 
 KOine way that would give us care of their secular affairs, the 
 work went forward gradually, on the plan first introduced, 
 of little schools at various centres with Christian teachers, who 
 were also evangelists and pastors, and with more experienced native 
 ])reachers at the more important centres. As some of the bright 
 boys completed the sim})le course of the village school, they were 
 promoted to the central stations and aided in securing a more 
 advanced education. Thus we raised up preachers and teachers. 
 This work was known among us as our "Sikh work," as the 
 j)cople were said to have come many years ago from the 
 Panjab. Nearly the entire class in those districts has become 
 Christian, 
 
 In the early days of the Mission a native Christian, who had A converted 
 formerly been a fakir among the Chamars, came to us from the 
 Meerut side. He had been baptized by the Rev. Mr. Lamb, 
 C.M.S., and he came to us, as his disciples were mostly on 
 our side of the Ganges, and he asked to be set apart to work 
 among his old disciples. Hs was soon set to work as an 
 evangelist among his own people ; but in addition to the 
 evangelistic work, from village to village, a few lads were 
 taught to read, and through them schools were opened at some 
 half a dozen centres, where regular meetings were also held. 
 Another fakir was soon converted, and other converts fol'owed. 
 The school first opened was in Moradabad, and numbered nearly 
 
30 THE DEPRESSED CLASSES. 
 
 FiEST Day. tjf'ty Chamar boys. Nearly all of these were converted aa they 
 grew up, and a very large num!)er became teachers or preachers, 
 — being first trained in our higher grade schools or in the 
 Theological School. As this work thus gradually progressed 
 of course many others were baptized and gathered into the 
 Church. This is known as our " Chamar work." 
 The Bndai n Very early also in the history of our Mission an "effectual 
 ^^^ ' door" was openeil in the zila of Budaon, into another large class 
 
 of low-caste people. Here also we seemed providentially led ; 
 and no one thought of caste, or planned at all for the great 
 work that followed. Those in charge were led to establish little 
 evangelistic scliools at certain centres, and as preachers were 
 raised up, they were placed over the work at the most im- 
 portant points, and special attention was paid to selecting the 
 brightest lads for a more thorough training under the mission- 
 ary. The Budaon work spread more rapidly than it did in 
 Moradabad, and soon we had an opening among this class in 
 nearly every zila in the province of Rohilkand. As the 
 enquirers in these different classes increased we realized 
 the need of vnany more schools for these people, with the 
 pastor-teachers or evangelist-pastors to teach the parents 
 A liberal '^^ ^^^^^ ^^ ^^^^ children. A friend in America came to our aid 
 
 friend. with one hundred schools supported by himself and with one 
 
 h indred and twenty scholarships for the brightest pupils from 
 hs schools to be educated in the higher grade schools at Mora- 
 dabad. This gave this entire work a wonderful uplift. 
 
 Meantime, our Theological Seminary and Normal School 
 had been opened at Bareilly, and was turning out the trained 
 men needed as teachers and preachers, thus meeting the great 
 demand as it a .ose. 
 
 This is the brief history of our work for these accessible 
 classes from the beginning of our Mission. The work is not a 
 new work. It did not grow up in a night; but has grown up 
 gradually through some thirty years. The following statistics 
 will show the growth of our North India Mission, and the larger 
 number of the converts were from among these classes : In 18.59 
 wehad 2 native preachers, 5 communicants, 4 Christian boys and 8 
 Christian girls iu our schools, and no baptisms were reported 
 that vear. In ISGS we had 30 Native Preachers, 665 Cona- 
 
 "tatistics. 
 
FAPER BY THE REV. BR. PARKIJR. 31 
 
 municants, 297 Christian boys and 168 Christian girls in school, Firbt Dat. 
 and 187 were baptized that year. In 1878 we had 73 Native 
 Preachers, 2,526 Communicants, 424 Christian boys and 715 
 Christian girls in school, and 787 baptisms that year. In 1888 
 we had 1GB Native Pre.nchers, 7,044 Communioanls, 2,027 
 Cliristian boys and 1,327 Christian girls in school, and 1,958 
 baptisms that year, with some 400 Christian teachers in our 
 schools. By this date, 1888, many of the children in these 
 evangelistic schools had been converted, and they, with the 
 pastors' aid, had drawn in their parents, and these in turn hfil 
 gone for their family friends and brought them in, and a veiy 
 general interest was being awakened among these classes. AH 
 were talking of this work, and of receiving this new religion. In 
 this w^ay work had spread outside of Rohilkhand into Meerur, 
 JSulandshahr, Aligarh, Muttra, Etah, and Agra zilas, and there 
 were converts in some 600 villages, and we had about 200 centres 
 of work, with schools and pastors and a large inimber of Chris- 
 tian young people and more than three thousand Christian 
 children and several thousand children of inquirers, in our 
 schools. Hence, with tliese preachers and teachers, with 
 
 our work opened over such a large area, with a larffe number of ™"^"® 
 r o » rt rapid 
 
 centres of work ready, and many Christian young people from udvanoe 
 which to draft more helpers, a native Church becoming more 
 and moi^e aggressive in spirit and work, and with thousands of 
 inquirers talking of this new religion, — we were ready for a 
 more rapid advance along the family and caste lines in which 
 we had been providentially, as we believed, led. Hence districts 
 were studied in which these people livel ; calls of the friends and 
 relatives of our people were listened to, special ev-angelists were 
 appointed, new centres of work where these people were not 
 being saved, were opened, and our work commenced to spread 
 much more rapidly than it had done before, so that during the 
 past four years many nn-rc accessions have been made, until 
 some have considered that we were going too fast. But we 
 have believed that with our force of preachers and teachers, &c,, as 
 mentioned above, we were prepared for this advance. It would 
 be too much to suppose that in such a work no mistakes have 
 been made. Men who work and bring things to pass, will make 
 mistakes. Only those who have no courage to move make no 
 mistakes, except the one great mistake of accomplishing nothing. 
 
32 THE DEPRESSED CLASSED. 
 
 FiBRT Day Our plan of work from the beginning has been very nearly the 
 Plan of >v(iik-. •*ame. In each centre 'where there are Christians or inquirers, 
 a pastor-evangelist is placed, who teaches the children to read, 
 and the parents to pray and live ( 'hristian lives. Each of these 
 centres usually has several villages connected with it, if it be a 
 village centre, instead of a larger town. We can hardly hope 
 to make of the converts advanced in years just such Christians 
 as we would like, but we try to thoi-oughly teach und drill just 
 as many children and young peo})le as we possibly can. lo 
 connection with tliese lower grade helpers are placed trained 
 native preachers, wlio go everywhere preaching the Word, and 
 over several of these is the missionary or native minister in 
 charge. For example, some years ago a native preacher was 
 sent to a new centre with one little school and one teacher. 
 1 le commenced his work, and as inquirers came, he opened new 
 centres; teachers and preachers were raised up and supplied, until 
 in 1888, at the time when our more rapid advance commenced he 
 liad Christians living in over 100 villages. He had 14 small 
 evangelistic schools and had his work divided into seven 
 sub-circuits under seven native preachers. Besides the workers 
 jiientioneil above, he had one leader selected in each village 
 where Christians resided, who should act as assistant pastor. 
 These one hundred leaders were of conrse voluntary un- 
 p lid assistants. This constitutes one of our circuits ; in 
 cliarge of a native minister. Our system places a Presiding 
 Elder over a number of these circuits as superintendent, 
 auditor of accounts, aiid general adviser. On his visits he calls 
 together these preachers, teachers and leaders for a '* Quar- 
 terly Conference" of workers, for leceiving reports and giving 
 counsel about work, and al the same time teachers and 
 schools are examined. Each Presiding Elder has an average 
 of about fifteen of these circuits. Once each year a •' Dis- 
 Melas trict Conference " and Oliristian Mela is held in each Pre- 
 
 siding Elder's district, Avhen all the workers and two or 
 tliree laymen from each circuit come together in the Con- 
 ference for counsel, and for pra^'er concerning the work, and 
 larger numbei'S of mefl, women and children come for the 
 mela. The Bishop, who is superintendent of the entire work, 
 presides at this meeting iff present. During these Quarterly 
 
TAPER BY THE REV. DR. PARKER. 33 
 
 and District conferences and inelas, religious meetings are Fiest Da?. 
 held daily, and usually three days at least are given uj) 
 entirely to special religious services, designed to bring all the 
 workers into mire complete harmony with the mind of 
 Christ, that they may lie filled wiih the Spirit and go out 
 again to their work with greater zeal for Gi'd and a fuller 
 consecration to His work, and also to lead all the Chris- 
 tians and youu'j; people present into a clearer experience oi TLr-ir influ- 
 
 * ' G11C0 
 
 the spiritual life in Jesus Christ. Mauy of our best people 
 date their spiritual conversion from these meetings. We have 
 often had over two thousaml pt^rsons at these meetings, 
 remaining encamped on the ground for a week, and constantly 
 attending meetings from early morning till late evening. There 
 can be no doubt that these meetings have proved a great 
 blessing to our work and to our people They are increasing in 
 number and in effectiveness year by year, and are becoming 
 more and more seasons of great spiritual awakening and 
 power. Besides these lai'ge gatherings, we have special evan- 
 gelists who go from place to place gathering the converts and 
 enquirers together and holding services designed to bring the 
 people to more intelligently and more fully receive the Lord 
 Jesus, and gain by faith a personal experience of sins forgiven 
 and of a new birth. We thus use every means to teach, train 
 and save the people. The converts themselves are often our 
 best helpers, as in their first love they go to their relations and 
 friends and try to lead them also to Christ. In baptizing 
 converts we often ask them of their relations, and try to impress 
 upon them the importance of trying to save their friends; and 
 many a convert, as soon as he tastes of the love of Jesu«, goes 
 out to tell his brother. Andrew goes for his own brothci' Family lines, 
 Simon, and Philip finds Nathaniel, and they in turn are 
 brought to Jesus. Thus the work goes on, following the caste 
 and family lines. In such a work the schools and all the other 
 work will for a time follow these lines very closely. Our 
 experience, however, is that this special family and caste work 
 does not in the least hinder us in work for higher castes. We 
 have many very excellent men and women converts from the 
 higher castes, and more than one hundred converts from Islam. 
 
 Perhaps I .should add one more remark concerning these All taught 
 converts, namely, that we are in no way whatever involv- *^^ y'^*"" 
 
34 THE DEPRE^>?En CLASSED 
 
 FiKsx Day. ed financially for those thousands of (.'hiistians. They 
 al! live in their old villages and in iheir own homes, and are 
 all taught to give from their earnings for the support of 
 their pastors. 
 
 The above statement of organization and plan of -work 
 through the preachers, evangelists, pastors, schools, and 
 unpaid assistant pastors, and Christian converts working for 
 their friends, with our workers' conferences, and special reli- 
 gious meetings, shows the best plan that our experience has 
 found, both for teaching the heathen and bringing them to 
 Jesus, and for training the converts after they have come 
 within the Church. 
 
 This advance movement that has taken place since 1838, 
 caused by a deeper interest and more earnest zeal, born, as we 
 believe, of the constraining love of Christ and love for souls in 
 all our preachers and converts, has brought forth greater 
 
 1391. res\ilts, so that at the end of 1891 our statistics show 261 
 
 Native preachers licensed as preachers, 381 exhorters or preachers 
 of a lower grade, and 7oQ Christian teachers, male and female; 
 about 600 schools for Christians and inquirers, with 10,261 
 Christian young people and Christian children, and at least 
 5,000 children of enquirers in these schools, making more than 
 15,0J0 children on the Christian side. The number of regu- 
 larly received members in the Church was 9,487, with 16,913 
 baptized probationers, and many thousands of inquirers. We 
 had 1,164 Sunday-schools, 45,531 pupils and a Christian com- 
 munity of 36,055, living in more than a thousand towns and 
 
 Bai> isniH. villages. The accessions by baptism during 1891 were 17,038, 
 including children. During 1892 the accessions were quite as 
 many as in the previous year; so tliatthe Christian community 
 at this date is something over 50,000. Our most encouraging 
 success perhaps is in the large number of native workers who 
 have been raised up in this work and who are, as a rule, men 
 and women devoted to their work, and happy and enthu- 
 siastic in it, believing that they are called and separated to it 
 by the Holy Ghost. Hence there is almost perfect harmony 
 between the different grades of Hindustani workers, and between 
 them and the foreigners. As they rise in grade they have 
 equal rights with us in all the counsels, ecclesiastical and 
 financial, of the Church, and they have borne the responsibility 
 
PAPER BY THE REV. DR. rARh'ER. 35 
 
 wel!. No fixed scale of siilary frevnils !iHU)iig us, I)ut a com- I'^'st Day, 
 
 tnittee, iiiiule iij} of l)otli luitives and tort'iiiners, fixes the salaries 
 
 of all workers, European or Hindustani, who join us in India. 
 
 Next to the encouraging success shown in tliese preachers, 
 
 teachers, &i\, our most encouraging success is I'uund in our 
 
 large number of intelligent Christian young people. These in 
 
 all our principal stations have their " Epworth Leagues " for Eji worth 
 
 mental and spiritual improvement, and they do much voluntary '° 
 
 work by singing and witnessing for Christ. The 15,000 
 
 Christians and inquirers in our schools form no mean company 
 
 from which to recruit an aggressive self-supporting Church in 
 
 the near future. We believe that we realize something of the 
 
 responsibility of gatiiering in such large numbers; and with our 
 
 large army of workers we are doing the best we can to care for 
 
 them. Our object is not baptisms, but the salvation of the 
 
 people, and we try to be careful in using this sign wisely, 
 
 though mistakes may have been made. I have myself examined 
 
 in my visitations as a presiding elder hundreds of converts, and 
 
 liave almost invariably found them well instructed, and that 
 
 tlipy were infcelligeufcly renouncing idolatry and sin, and were 
 
 receiving Jesus Christ as their Saviour to the extent of their 
 
 spiritual understanding, and that tiiey unreservedly placed 
 
 themselves under the Christian teachers for future guidance in 
 
 religion. In some new centres greater haste may have been 
 
 made in order to secure an opening and to bring the disciples 
 
 more fully Uiider the influence of the teachers at once. In some 
 
 rare instances some enthusiastic brother may have exercised his 
 
 office imprudeiitly, and have baptized unworthy persons. 
 
 The above plans with their organizations and results are Proviflf-n. 
 not given as examples for others, but as the best that we have *^''^^^ ^^^' 
 learned. We believe that we were providentially led in every 
 case in entering this work, and that God is still leadino- us 
 forward. Believing this, we can but go forward. 
 
 The statements in this paper refer only to the work now 
 included iu our two North India Conferences — the country north 
 and west of Benares. We have three other Conferences in 
 India ; and this kind of work is spreading in other parts as 
 well. We tru>t that before another Decennial Conreronce 
 shidlmeet we may have much more encouraging results to report. 
 
36 
 
 THE DirRESsr.r c/.j^j.^es. 
 
 I'lR-T Day. 
 
 Condition nf 
 the Santals. 
 
 Their free- 
 dom. 
 
 Bef->r*» 
 Baptism. 
 
 FIRST SPEECH. 
 
 Tn- the Kcv. A. C.^Mriu;i,L, F. C. M., rokhnria. Bengal. 
 
 Before entering on the subject mulor consiiloration I woiiKI 
 state thftt work among aborigines, such as the Santals and 
 Karmnlli Kolis, amongst whom I have laboured for a period 
 of over 20 years, differs greatly from that an-.«mg what are 
 Ivuown as the " dept-essed classes." In the Santal conntry we 
 do not meet with anything at all rescniblii.g the depressed 
 condition of many in Bengal, Southern India, and elsewliere. 
 In the Sanral country the aboriginal element predominates, 
 not tliat the bulk of the popuh\tion is aboriginal, pure and simple, 
 but that the majoritv of those professing Hinduism have much in 
 common with the aborigines ; i.ideed, rheyare often referred to 
 as " semi-lliadiiised aborigines." Whit are known as the 
 hia;her castes among Hind-is ai"e sparingly represented in many 
 parts of the Santal country, and the result is that religious 
 toleration, to a most surprising extent, is extended to each other 
 bv all classes of the people. The Santals, and others like them, 
 are as a rule poor and ignorant, but tliey have not in their own 
 country got the same opposition to contend against, when 
 seeking to r.iise the-nselves socially, that- the castes in tiie outer 
 fringe of Hinduism have to meet when desirous of raising 
 themselves from the servile and depressed state in which the 
 hisrher castes have so long kept them. Another point wortiiy 
 of note is, that the aborigines have not merged the individual 
 into tlie family, and the faniilr in:o the caste, as the Hindus 
 have done. There is, therefore, room for each man and each 
 woman ju Iging for himself and htrself as to the path of duty. 
 Alons: with this comparative freedom, the social disabilities to 
 which converts to Christianity are subjected ar.^ very few 
 indfed. In unny parts of the country it is only with regard to 
 marriage that the heathen draw the line of separation. 
 
 Coining to the points more immediately under discussion ; 
 with regard to the instruction givei t • converts before baptijui 
 I find it impracticable to follow any hard and fast rule. I deal 
 with each case on its own merits. Some at the time of applying 
 for baptism havo a fairly good knowledge of the fuudimental 
 doctrines of Christianitv ; others a^jain liave absolutelv none. 
 
srKECn nv tup: rev. a. CAMrnKLL. 37 
 
 Tlicse only know tluit it is wrong to worship tlie gods of their Fibst Day. 
 fathers. It is only rcasnnnhle that some difference should he 
 observed in deahng with each class. The instrnction given 
 shouhl vary according to the degree of intelligence possessed by 
 the individual. We demand hefore baptism satisfactory evi- 
 dence that the applicant has ceased to worship his heathen 
 deities, and has given up his heathen customs, and we require, 
 as far as possible, iiitcUiijent assent to the following questions : — 
 Do you believe in God the Father, Creator of Heaven and Earth ? 
 Do you believe in Jesus Christ, the Saviour of sinners? Do 
 you believe in the Holy Ghost, the Sanctifier of those who 
 believe in Jesus ? Do you desire baptism in this Faith? Do 
 you pro nise before Gid and this congregation that you will 
 entirely forsake your false religion and renounce your old habits 
 and customs in so f«r aa they are at variance with the law of 
 God as contained in the Ten Commandments ? And, sometimes, 
 Do you promise before God and this congregation that you will 
 give up the use of intoxicating liquors? These questions will 
 sulfieiently indicate the course of instruction which candidates 
 for baptism have to undergo. I do not, however, always insist 
 on the a-nount of knowledge implied in those questions. In 
 my earlier years of Mission service I used to require all candi- 
 dates for baptism being able to repeat the Lord's prayer, the 
 Ten Commandments and the Apostles' Creed, but I found that 
 
 in the case of not a few elderly converts this was altogether . , . 
 
 •' ^ . ° An instance. 
 
 beyond their powers. I have in my mind at the present 
 
 moment a man who could never repeat the Lord's Prayer, or 
 the 2nd Commandment, yet he can lead the devotions of the 
 congregation, and conduct them into the very presence of the 
 Most High. Although lack of early training has rendered it 
 impossible for him to commit words to memory, still he can 
 grasp the ideas, although he cannot commit the simplest cate- 
 chism to memory still he can warn and exhort believers as few 
 are privileged to be able to do. When dealing with converts of 
 this class I am continually reminded of the anecdote of the old 
 Scotch woman who applied to the Session of her Church for 
 admission to tlie Lord's Table. Several questions were put to 
 her as to the other candidates, but as she failed to give 
 satisfactory replies, she was told to go away this time and try 
 to be better prepared by the return of next Communion season. 
 
38 THE DBrRKS^pt) rr..4<?=?ES. 
 
 First Dat. 
 
 In due course the old woman ag.aiii put in an nppearanoe 
 before the Session, but it was only to fail again. An old elder 
 addressing her said, "My good woman, you are not fit to sit 
 down at the Lord's Tablev" When leaving the room she 
 turned towards the venerable Session, and in a voice choking 
 with iMnotion, said) '' Although I cannot speak for Him, I 
 could dee for Him." Needless to say that atter this she was 
 eaiicrly welcomed to bake her ])lace at the Table of her Lord 
 whom she loved so well. I accord more weight to the life and 
 conduct of a candidate for baptism than to doctrinal know- 
 ledge. It is not always the one who knows most, who is the 
 best Christian, My experience has been that converts are 
 generally anxious to get their baptism over as ([uiokly as 
 possible. One reason among others for this being that until 
 they are formally admitted to the Christian church their relatives 
 and others exert themselves to the utmost to prevent their 
 raking the final step, but when once it has been taken the 
 convert is generally free from further molestation. A system 
 which T follow, and which I believe to be generally in force 
 in Missions where the number of converts is large, is to submit 
 the question, of the candidate for baptism having forsaken his 
 heathen religion and customs, to a Committee of Christians 
 living in his neigbourhood. His being received into the Chris- 
 tian church depends upon the report given by this Committee. 
 Before passing from this part oT the subject T wish to say that 
 music should be more employed than it generally is in the 
 instruction of converts. I have found that passages from ihe 
 G'spels set to native airs are very popular and are especially 
 helpf'il to those who are unable to read. 
 After Bnp ^^'i'h regard t(i the 2ud part of the subject— The nature of 
 
 ti-^m. the instruction given after baptism, — it also divides itself into 
 
 two parts: — 1st With n-ference to readers, or those who can read 
 the Bible for themselves; 2nd, Non-readers, or those who are 
 unable to do so. I have found that many of the first olass 
 grow in grace and knowledge with no more particular instruc- 
 tion than is »o be obtained at the usual diets of public worship 
 on the Sabbath. The other class, which is composed of the 
 illiterate, is more difficult to deal with. In the forest tracts of 
 Snutalia we are far from having overcome the obstacles which 
 the nature of the counirv and the bnbits of the people interpose. 
 
SPEECH BY MR. W U. CAMVBELL. 39 
 
 111 lowiis and villages in the open country meetings can be held ^^^^'^ Day. 
 alter nij^htfall, when the business of the day is over, but in 
 hamlets buried in the jungle this is impracticable as all are 
 disii)cliued to leave their houses after sunset through fear of 
 wild animals and serpents. The instruction given on all avail- 
 able opportunities bears more on the practical than on the 
 doctrinal side of Christianity. It takes years before converts of 
 this class are sufficiently experienced in the varied relationships 
 of life as to be in a position to dispense with this kind of 
 instruction. For it is "precept upon precept, precept upon 
 prece[)t, line upon line, hue upon line, here a little, there a little" 
 that is required. 
 
 Speaking from my own experience I should s ly that, taking 
 into consideration the morally degraded condition of the 
 aboriginal tribes, the results of the kind of instruction I have 
 indicated are very great indeed. I am acquainted with men and 
 women rescued from heathenism who would compare not un- 
 favourably with the beat in our home churches. But as in the 
 West, so here, there are not a few with regard to whom better 
 results might have been looked for. 
 
 With regard to the last point the best methods of work for Tho future. 
 the future — I am unable to suggest any improvements on t!ie 
 counsel given by St. Paul to Timothy : " ['reach the word, be 
 instant in season, out of season, reprove, rebuke, exhort with 
 all long suffering and doctrine." 
 
 SECOND SPEECH. 
 By Mr. W. H. Campbell, m.a., s.d., Cudclapah, Madras. 
 
 I have been at work among the Malas (or pariahs) of my Work amoyg 
 district for eight years. The movement among these people, ' 
 
 tliough at first individual, has been for several years collective 
 in its nature. The people come forward not as isolated indi- 
 viduals, but as families and communities. They are not as a 
 rule impelled to a profession of Chrijtianity by any low material 
 motives, for in many cases, so far from gaining any direct mate- 
 rial advantage, they are obliged to endure not a little persecu- 
 tion when they become Christians. The real cause of the 
 movement is the convio'on that the old gods and idols are vain 
 
40 
 
 THE DEPRESSED CLASSE3. 
 
 First Dat. 
 
 One per- 
 suades 
 another. 
 
 The pledge 
 required of 
 them. 
 
 .111(1 worthless, and that Christianity, of the nature of which 
 they have often very vague notions indeed, is the true religion. 
 When three or four men belonging to a Mfila community come 
 to this conclusion, eitlier through the teaching of mission agents 
 or as is most common, through intercourse with Christian friends 
 or relations, they set themselves to work to persuade tlieir 
 friends or neighbours to jointliemina profession of Christianity, 
 and when ihey succeed in doing so the whole or the greater 
 part of the community comes to the missionary and in his 
 preaenee formally renounces idolatry. In such cases the people 
 are required to destroy their idols and to give a written pledge 
 that they will refrain from all idolatrous practices, receive 
 Christian instruction and suhmit to Christian discipline. 
 After such a pledge has been g-iven the people are 
 considered catechumens or adherents, and are put under the 
 charge of the circle catechi>t. As soon as possible a resident 
 teacher, pastor-teacher he might be called, is sent to the village 
 to open a school for the children and to give regular religious 
 instruction to the older people with a view to preparing them 
 for Baptism. 
 
 As a rule catechumeas are kept under instruction for several 
 months before receiving Baptism. When they give evidence of 
 Christian character, and can answer simple questions on the 
 great facts of Christianity, and repeat the Ten Commandments, 
 the Lord's Prayer, and the Creed, they are baptized. The 
 memoriter lessons are not considered absolutely necessary in all 
 cases, but they are found to be a useful test, and when learnt 
 help the people to take an intelligent part in Christian services. 
 Baptized people may and often do fall into gross sin, but they 
 never, owing chiefly to the strength of the communal tie, 
 relapse into idolatry. After Baptism the people are still kept 
 under regular instruction, and teachers are expected to prepare 
 them for being received into communion. In the Cuddapah 
 District the number of communicants is far too small, chiefly 
 ca'iXfew'but because of the great strictness that has been observed in admit- 
 satisfactory. i\^^„ candidates, but as a consequence the communicants stand 
 out pre-eminent amongst the Christian Community. There have 
 not been more than half a dozen cases of discipline among them 
 during the last seven or eight years. 
 
 Seldom 
 relapse iiitu 
 idolatry. 
 
 After 
 Baptism. 
 
SPEECH BY MR. W. H. CAMrBELL. 41 
 
 There is throughout the wliole non-caste population of the FiRf>T Day. 
 ceded district a helief that Christianity is the true religion, 
 and that they can only rise by becoming Christians. The 
 people are coming forward in such numbers that it is difficult — 
 almost impossible — to give all the instruction which they desire. 
 We have now about 150 congregations drawn from the Mala 
 People, and could eapily receive and organize twice as many if NnmTiprs 
 we liad the means. These people are not mere nominal Chris- fy'p^ard 
 tians. The improvement in their clothes and houses and streets, 
 their abandonment of many old superstitious practices of such Their 
 gross sins as theft and adultery, their regular attendance at, ""^(jii[(L 
 and genuine interest in, Christian services, their patient endur- 
 ance of persecution — all these prove that they have really come 
 under the influence of the gi'cat Deliverer. No one who has 
 mixed with them and worked among them, and knows their 
 inner life, can doubt that they are truly our brothers and sisters 
 in Christ. A man who has been, and still is a determined 
 opponent of Christianity in his own village, once remarked in a 
 discussion : ''You need not tell of other villages. We have Anoppcneut's 
 seen what Christianity has done for our own RLllas. They have testimony, 
 given np cattle- stealing and all such practices, and now live as 
 honourably and respectably as Sudra ryots." It is a great 
 mistake to suppose that work among the low classes interferes 
 with the evangilization of the higher castes. Whatever may be the Higher castes 
 case in other districts, in the Cuddapah District at least it has ^^'^ sa.ine 
 been found that it is just where the work has been most sue- time, 
 cessful among the lower castes, that there has been the greatest 
 number of converts from the higher. It is a mistake, a great Oue depart- 
 mistake, to have separate departments of work for low and for ™'^'^* *^''' ^^S^^ 
 high caste people; the higher castes are best reached and won 
 by regular evangelistic efforts carried on in connection with the 
 organized work of the Christian congrtgations, and are not 
 unfrequently more influenced by the conversation and life of 
 their low caste neighbours than by any direct efforts. 
 
42 
 
 THE DEIIiKSSF.D CLASSES. 
 
 First Day. 
 
 ThePulayans. 
 
 Other Chris - 
 tiauH will not 
 associate 
 with them. 
 
 Their 
 disabilities. 
 
 A Bew 
 scheme. 
 
 A good 
 example. 
 
 Another 
 
 liopofiil 
 
 sign. 
 
 Id charge of 
 
 4.000 
 
 eouverts. 
 
 The meeting being now open for Discussion, 
 The Rev. Jiicoh Fhompson, m.a., C.M.S., Kuttayani, Travan. 
 core, said : — I coincfrom TrHvancore in the extreme south of India. 
 The depressed ciasies are chiefly composed of Puhiyans, whose 
 condition is more pitiable than that of even t\\v Pariahs iu jNIadras 
 Presidency. Theio are 20J,0UU Pulayans in Travancure, and 
 they form the majority of liie members of the (.church ot England 
 in Travancore. Tbc k\iders of the Cliurch are descendants of 
 members of the Syrian Cbuich, who until lately treated Pulayans, 
 whether baptized or not, as outcasts. This bein^^ the case, the 
 i)olicy of the English Church has been different in Travaucure 
 from what it is elsewhere. We have been unable, so far, to 
 induce our Indian Chvi:>tians to allow their children to be 
 educiitcd in the same school as the children of Pulayan pareutagt^. 
 The Pulayan is not allowed by the people to go by tbc public 
 way, he still threads his w^y borne along the banks which 
 separate the rice fields; officially he has been permitted to walk 
 on the public path, but practically the old condition of things 
 still prevails. The Syrian Christians, liaving a recognised place 
 in the social system, ha^e been educ^ited to regard the Pulayans 
 in the same light as the Hindus regard them. Latterly, liuw- 
 ever, the feeling towards Christian Pulayans has been chaugin'.;. 
 Witli a view to cherishing this improvement among our people, 
 wo are proposing to introduce some Pulayan boys iu our practis- 
 in'>- branch of the Nornnil School in Kottayam, where all our 
 p.Mstois, catecldsts and scbool-masters are tr^iined. They will 
 bo.vrd i>\ the compound, and they will be taught iu the morning 
 hours (8 — 1'2) by the sta.leat teachers of the Normal School. In 
 the afternoon they will be tauiiht some trade, such as carpentry. 
 The number of the caste carpenters has been reduced, while the 
 demand for them has increased. The boys iuv to be maintained 
 partly by subicripiions to a general fund and partly by subscrip- 
 tions from the particulai disuict from which the boy comes. It 
 was especiaby gratifying to us to receive the tiist offer to 
 m.tintain boys from a body of Pulayans themselves. This 
 exhibition of public spirit was more than we had hoped.— 
 1 ought to mention as anoth.-r hopeful sign that I was present 
 lately at a service in a new church built for Pulayans by Syrian 
 Christians, the first of its kind. May there be many more; 
 belter still, may the necessity for having separate ones for these 
 people soon disappear amon,' our Syrian friends. The fact of 
 even this being don? shews great advance, for which we ought 
 to be thankful. 
 
 The Kev. W. J. R guards, C.M.S., AUepey, Travancore, 
 said : — I have had work among the depressed masses for several 
 years, for the past seven of which there were 4,000 converts 
 from the Pulayans of Travancore under my care. What has 
 been said by previous speakers has my fullest syiiipathy. It 
 
gofs without snyiiig that oin* prayers are with this important Fikst Day, 
 work of evani,relizing the degraded, who are pressing into the 
 Kingdom of Uod, wlicther from the Gonds, Kols, Saiitals, 
 Parayas or I'ulayas, They are coming forward in masses. 
 On one occasion 1 received a deputation from two hundred, 
 who had the names and their petition written on a palm Icj.f. 2C0 in ono 
 They wanted to he taught and made Christians. Even though plaf'c aaldug- 
 I had no U'oney to pay a teacher, how couhi I refuse to instruct ^°^' teachere. 
 them for Baptism P In due course such people become com- 
 municants. Tlieir teachers are mostly from among Christians 
 who have been of the same status, and a number of them 
 have liad special training for a roupl- of years in the Scriptures 
 and the elements of a vernacular education. Such teachers 
 in the week days instruct the children in schools as well as the 
 adults in the evenings and on Sundays. It is often 'vp''}'' The poor 
 dithcult to instruct the old. They may know about God, sin, niemories o£ 
 the Saviour, the evilof devil-worshi|), and other necessary truth, the aged, 
 and yet be unable to repeat long sentences such as some of the 
 Ten Commandments or the Creed. One aged woinan snti-factory A -R-oman'a 
 in her attendance at the prayer meetings, instruction classes, aijology. 
 and Sunday service, v\'hen, in her examination before Baptism, 
 I asked her to repeat one of the Commandments, said, *'0 ! Sir, 
 what I learn in this ear goes out of the other," Still, I baptized 
 her. As regards "Native Christianity" being a failure and 
 so forth, I remember what I heard a missionary, in my younger 
 days, say at a public meeting in England on this point. 'Are ^n aged 
 all English Christians perfect ? I had my silver tea-pot stolen missionary 
 by some of your English Christians at Bedford !' In the letoit. 
 matter of total abstinence, I think we have no right to exact, of 
 candidates for Baptism, a jiledge which Christ has not demanded. 
 As to the way of instructing them after Baptism it should be by Catechetical 
 questiofi and aiigtcer, not hy long sermons to which cateohists teaching beet, 
 are much inclined. We teach them a verse of Scripture every 
 Snnday before the service commences. 
 
 Bishop Thoburn, d.d., M. E. C, said : — We should 
 never forget, when considering this subject, that there ,r-,,- ■, ..^ 
 are in India between forty and fifty millions of peof le, prepared for" 
 belonging to the depressed classes, and in every part of the Christ, 
 empire an impression is steadily spreading among these people, 
 that they are at an early day to become Christians, or at least 
 to rise above their low, present condition in some way connec- 
 ted with the Christian religion. What this means it is impos- 
 sible fully to appreviate, but every Missionary in India should be 
 fully alive to the fact. The work among them has not been 
 wholly satisfactory in all its features, and yet it is altogether 
 too valuable to be given up. For my own part I am frank to „ 
 confess that I have met with failure more than once. Some of ^.j^ averS 
 these failures havs been conspicuous, and I will add, humillat- failure. 
 
u 
 
 THE DErRE>>SED CLASSES. 
 
 First Day. 
 
 Low caste 
 and hig'li caste 
 work. 
 
 Christiauity 
 elevatss. 
 
 The Lord' 
 Supper. 
 
 "The] if! 
 more than 
 the food." 
 
 iiig;, and yet I cannot recall a single instance in wliicli the 
 converts have been faithfully cared for after Baptism, in which 
 there has been any shadow of failnre. Practically, everything 
 depends upon our treatment of them after Bafitism. Whatever 
 else we do, or leave undone, we nTUSt care for them and teach 
 them. This is an absolute necessity. The most important 
 point made by the second speaker in the discussion was his last 
 remark, to the effect that mission work among the depressed 
 classes docs not in any way prevent success among the hijiher 
 castes. I have carefully looked intoour own statistics year after 
 year to discover whether we were blocking up our way by 
 giving so much attention to the depressed classes, and huve 
 become convinced that the effect is just the opposite. We receive 
 most converts fr('m the higher classes in those districts where 
 we give most attention to tlie depressed and lowly. God blesses 
 us most where we work avowedly in the spirit of the Master. 
 I wish to testify also to th.^ fact that these people can be elevated. 
 In fact, Christianity cannot touch them without elevating them. 
 Not only do they at once rise rapidly in the social scale, but 
 thev at once step upon a higher moral })lane. I remember 
 twenty-four years ago an occasion on which I was administering 
 the Lord's Supper to a congregation in a country village. As I 
 saw the men of the group before me I remembered that they 
 were nearly all converted thieves, and felt exceedingly depressed 
 with the thought that nothing could be made of such men. I 
 have since seen the second generation of those people, and now 
 no one in that region remembers that they were once thieves. 
 They have outgrown both their character and their reputation. 
 Many of the younger men make magnificeut teachers, and 
 youths of the highest castes receive them as teachers without 
 protest. Throughout the whole northern half of India any 
 man who receives culture, and becomes in reality superior to 
 the mass of his fellowinen, receives the respect which he 
 merits, and probably the same remark will be found true through- 
 out the whole empire. We can raise up splendid workers 
 from the people who are now utterly despised. Just one word 
 more: I deprecate most earnestly the idea that any Christians 
 are to be de;)rived of the common privileges of all the disciples 
 of our Master, by reason of their ignorance or want of fitness 
 for sharing in the sacred ordinances of the Church. The 
 Lord's Supper, for instance, is a teaching ceremony, and we 
 rob ourselves of a most efficient auxiliary to our work, when 
 we shut our people away from it. In former years I fear I 
 unconsciously fell into the mistake which is far too common in 
 India, of assuming that the people are for the ordinance, instead 
 of the ordinance being for the people. The man is worth a 
 great deal more than the ceremony. Tell any man he is not 
 ytt a fully res|)ousible Christian, and not worthy to take a 
 
PT.«?crj.9.9rov. 45 
 
 place among Clirist's disciples at the common table of onrLord, First Day. 
 
 and you have almost advised him to walk upon a low plane, and 
 
 to regard himself as not responsible for the full perfurmanee of 
 
 his Christian duties. Every missionary should see to it that all 
 
 who are wortiiy to bear the Cliristian name at all, are permitted 
 
 t') share in all "the oi-xJinonces and privileges of the Church. 
 
 The Rev. T. J. Scott, m.a., d.d., M.E.C, Bareilly, N.-W.P., 
 said : — As is always the ease, those who come first take up most of 
 the points that may be noticed, and there is no need of repeating 
 what has been well said. I may state three remaining points, 
 that had crystallized in my mind during the discussion. One i^-, -p^f, ^jjcr-ii a 
 that too high astandard is frequently insisted on before Baptism, standard 
 We should not expect these poor ignorant people to have expected. 
 a varied and extensive apprehension of the Christian system. 
 Some correct understanding of fundamental points they should 
 have. Witli these they may get hold of life in Christ which is 
 the important matter. Fuller tiaining can come after Baptism. 2^1^). ^^^^1 
 ('hrist as a Saviour is the all-important point. Secondly, nominal 
 op[)onents of the so-called "Mass Baptism" often speak of the Christians. 
 result being, simply, a crowd of " nominal Christians." But it 
 is a fact as testified to by the papers read, and confirmed by 
 many workers in this movement, that members do get hold of 
 life in Christ, and as stated in one paper, you will oiten find a 
 beautiful type of Christian character ; some of them are not 
 excelled in any land. 
 
 A third point is that some missionaries have a needless fear Not a hind- 
 tliat work among these low castes will hinder the work among ranee to liigli 
 o' her castes ; bnt, as a matter of fact, those who do this work '"^*^''® ^ 
 thoroughly, have even more high caste converts than those who 
 neglect it. It would seem rather toopen the way to other wuk. 
 
 TheRev. H.U. Weitbrecht, ph.d,, C.M.S,, Batala. Punjab, 
 said: — Dr. Martin's paper has sketched thccoiulition of these clas ?''^° Chnhras 
 se5 in the Paujab. They are known as Chuhras and are estimated '" ^^ ^^^'^ 
 to number over 1,000,000 in our Province. In the tahsil of 
 Batala out of 300,000 inhabitants, they may be some 25,000. 
 We cannot doubt that the movement among them is in its 
 origin mainly social ; its tendency in the direction of Christianity 
 is determined by the fact that the Christian religion offers free 
 admission to full privileges to a class ostracised by Hindus and Little to give 
 Muhammadans alike. To become a Christian means to a '■'P- 
 Chuhra, without the least pecuniary inducement, distinct social 
 advancement : it means membership in a progressive community ; 
 the possibilities of education ; and freedom from various dis- 
 abilities. Those who have little to give up on becoming Chris- 
 tians need the more to be tested. Yet Dr. Martin's remark is 
 true, that wo catmot afford to lose the zeal of the new convert, 
 which might be the case if Baptism is indefinitely delaved. I 
 
46 
 
 THE DEFRE^SED CLASS'ES. 
 
 First Dat. 
 
 Catechumen- 
 ate. 
 
 Imporfcanno of 
 iustructiou. 
 
 Mr. Mdoly's 
 evidence. 
 
 A danger. 
 
 A Cbristian 
 Code. 
 
 Received hut 
 not baptized 
 at ouce. 
 
 (lioiefore, sfcrougly advocate the use of a j)reparatory stage of 
 initiation, call it catechumenate, or what you will, to which the 
 in(|uircr shall be admitted by a distinct form of service, and in 
 whicli he shall remain till he has been snfficiently observed and 
 tested to be admitted to Baptism. Unless we use some such 
 means we shall find that the world, though it may be a danirer- 
 ou:s enemy to the Church from outside, is far more deadly when 
 let into the Church. It has been said that head knowledge 
 does not fit a man for the kingdom of heaven — that heart readi- 
 ness and reality of life are more needed. I would say that 
 other things being equal, the well instrncted enquirer is by far 
 the most likely to have his heart in the right direction and to 
 follow the law of Christ. Mr. Moody used to say on revisiting 
 the scenes of his evangelistic services, that he found, on the 
 whole, the most permanent I'esults in Scotland, becau-;e there 
 before conversion the people had been most thoroughly in- 
 structed by their ministers. So it will be with us in the case of 
 these mass movements. 
 
 Again, the need of instruction is emphasised by the fact that 
 those people, though ostracised, are nevertheless strongly in- 
 fluenced in their religious views by Hindu or Muhammadau 
 surroundings. Their minds are not always the tahida rasa that 
 we imagine. Not long ago, in one of our most satisfactory 
 contiregations, which had been carefully instructed in the 
 fundamentals of the Creed, we were preparing some of the 
 members for Confirmation, when it appeared that, with one 
 exception, they were still pantheists. They had accepted 
 Christianity sincerely as the best religion, yet with the Hindu 
 notion that it was merely one of many forms of the absolute 
 underlving existence. If we fail to instruct carefully before 
 and after Baptism, we pave the way for heresy. Finally, as a 
 practical matter, I would ui'ge the need of endeavouring to 
 establish a type of Christian life and custom, to separate the 
 converts from non-Christian faiths, and I believe that we shall 
 do well to try to find out and promote the observation of a 
 Christian code of rules for this purpose. 
 
 The Rev. Jacob Chamberi.ain, m.d., d.d.,A.A.M., Mada- 
 napalle, Madras, said : — I come from a mission which believes 
 that our converts should have thorough instruction before they 
 are baptised. It is nearly 30 years since the "Village movement" 
 began in our Mission. When the people of a village or hamlet 
 are desirous of coming over to Christianity we receive them, but 
 not to baptize them at once. They sign a covenant, agreeing to 
 give up all heathen worship, all heathenish customs, to pnt them- 
 selves under Christian instruction, to keep the Sabbath, and 
 fellow the precepts of the Gospel so far as they know them. 
 That covenant, and eating with some of our Christians, ."jenarates 
 
DISGUSST01<J. ^.7 
 
 tlieiii from tlieii" Hindu friends and they are then recognized t'lHtx Day, 
 1)V all as Cliristians. We jdace with them a Native Assistant 
 and they go through a course of instruction before they come 
 up for Baptism. The Lord's Prayer, the Creed, tlie Ten Com- 
 niiindnients, and a simple catechism are taught them. During 
 this period we call them Catechumens — though not yet 
 baptized many of them live true Christian lives. 1 well remem- 
 ber the case of a viliasfe which came over to Christianity in my -A , "'''-'^" 
 own field twenty years ago. It was the first in that ialulc. '° 
 The heathen and Muhammadans, Herod and Pilate, joined hands 
 to crush them and wipe out incipient Christianity from that 
 region. Some of their cattle were poisoned, some of their 
 houses were burned, and their crops destroyed. They did not 
 waver. At a neiglibouring market some of them were stoned, 
 and one was thrown in the gutter for dead. They were not yet 
 baptized, bnt not one apostatized. Eleven months after my 
 itinerating tent was pitched near their village, and at mid-day 
 when everybody was away at dinner, the leading priest of a 
 Hindu temple, to whose revenues these people had formerly 
 contributed, came secretly to me and, ascertaining that no one 
 was within hearing, he said, with a very earnest air: "Sir, 
 what is it that makes your Veda have such an infiuence over the 
 lives of those who embrace it? You know who I am. I am A Hindu's 
 the chief priest of that temple. When these people came over lestimoi.y. 
 to yonr Veda a year ago, i was one of those that joined in 
 persecnting them. I'm sorry tor it now, for I see what your 
 Veda has done for them. Before, they were lazy, and sometimes 
 drank, and lied and cheated as those around them do. But see 
 what a change it has made in them. Now thc-y aresol'erand 
 industrious, and well behaved, and thrifty. Wiiy! there is not 
 such a village in all this region. Now, please, give me the secret 
 of your religion. How is it that your Veda has such power over 
 the daily lives of those who embrace it? Our Vedas have no 
 such power." That was the testimony of an opponent. You 
 may say they were only Catechumens, but were they not jcal 
 Christians although not yet baptised ? I have given you our 
 standard for Baptism, but we do not feel bound rigidly to 
 adhere to it. In 1869 a man of the Golla, or shepherd caste, 
 beard us preach on our itinerancy 63 miles from my station. ','?" ^^° 
 He could not forget the news lie had heard of a Divine Hedeemer. jearn. 
 A few weeks after he inquired where we lived and followed us 
 in and hired himself hs a cooly on the roads, in order that he 
 might be near us to receive instruction. He was a man of forty- 
 five, lie could not read. None of his caste could. But he 
 tried to learn, so as to read the Bible for himself. He would 
 learn ten letters well. Then before he learned the next ten the 
 first ten were 4,^one. My senior Catechist tried for si.\ months 
 to leach him the Lo;d's Prayer, Creed and Commandments. 
 
48 
 
 THE DErRESSED CLASSES. 
 
 First Dat. 
 
 Testimony to 
 
 Mr.Kiittonji's 
 
 work. 
 
 The first 
 fruits at 
 AuruTiirabail 
 
 Tlie case of a 
 
 ;o\v-easte 
 
 u'jiivert. 
 
 He forgot one sentence as last as he learned the next, but liis 
 conduct was that of a Christian. He applied for Baptism and 
 came before our Consistory (Board of Elders) to be examined 
 for the ordinance. He could answer no questions. We made 
 them simpler and simpler, but no answer could he frame. We 
 knew not what to do. lie saw that we were liesitatiiig, and 
 he leaned forward, as he sat upon the mat, with tears 
 running' down his clieeks and liis hands clasped in entreaty, 
 " Oh, yir," said he, " I can't put it in words, but I do love the 
 dear Jesus, and I do want to take His name upon me." His 
 evident soul-earnestness bnnished our hesitancy, and on the 
 morrow he was baptised, and sat down at the table of the Lord 
 and his after life showed his sincerity. 
 
 The Rev. G. R. Navalkar, F.C. M., Alibag, Bombay, said- 
 It gives me great pleasure to bear testimony to the valuable 
 work of the Rev. Ruttonji Nowroji among the low-ca<tes of the 
 Nizam's Dominions, who, if present at the meeting, would have 
 given an interesting account of it. I have not recently visited 
 the field of his operations, but did so some thirty years ago 
 when the work was in its inception. The Rev. Mr. Davidson 
 was in charge of it, and it was at his special invitation that 
 I was present at Aurungabad, the headquarters of the Mission, 
 to witness the baptism of some 20 persons — the firstfruits of 
 ihe Mission. It was a solemn sight — the men and women all 
 dressed in white, taking upon themselves the vows of allegiance 
 to the Saviour who has declared, " to the poor the Gospel is 
 )>reached." It is the fashion now to look down upon the 
 work among the poorer classes — the outcastesand the aborigines, 
 as if they had no souls to be saved, as if the blood shed on 
 Calvary was not poured out for them. But the work of change 
 of mind among them was genuine, and characterized by the 
 same traits as that among the higher and the more educated 
 classes, as was evident from the nature of the effects wrought 
 upon their consciousness. 1 have myself some experience of 
 work among the depressed cla'sses, and some of the best years 
 of my life have been speni among them. I know several men 
 and witnien who have given evidence of a moral change and 
 renovation, which none but those truly influenced by the Holy 
 Spirit could give. I will cite only one case, that of a mnn 
 named Lakshuman Lokhande, a stalwart Mang, whose 
 aiicestors had been hanged for daring dacoities. But this 
 man, who came almost every dny, from a distance of two 
 miles in the middle of the day, with his wife and children to 
 attend the prayer-meeting, had experienced a change of con- 
 sciousness. He once told me that the previous evening he had 
 been sorely tried. He had a large Jiumber of guests, as it was 
 the market-day, and had no food to place before them. At 
 such a time, he should have gone and robbed some of the way- 
 
farors in ?on-.e 'oiicly part, of the road, but he couM not tlilnk of First Day. 
 
 (loiiiz iluit then, 11 is wicked heart liad been tisken awnv, and 
 
 he could not rob or kill. So he went into his hnt, prostrated 
 
 liimself on the ground and prayed to God for relief. He said, 
 
 " Lord, Thou knowe<«t my distress ; 1 have no (bod to place before 
 
 my guests, and steal 1 cannot. Tliou hast changed my old nature. 
 
 D.) thou have mercy upon me. If thou shouldst be pleased 
 
 not to answer my request favorably, I will go and spreatl the 
 
 skirt of my garment, and ask the people to excuse me. I will 
 
 say to them that I and they must go to bed without food." After 
 
 offering this prayer the Mang went to do his work of village 
 
 watchmnn, and there he obtained a large amount of coppers to 
 
 which he was entitled from the men who had stopped at the 
 
 village rest-house; and he bought grain, his wife sround it, 
 
 and made cakes of it, an.d Lakshuman's guests w^ere satislactovily 
 
 entertained. The story of his wife was equally interesting, but 
 
 I have no time to relate it. But what 1 have stated is enough 
 
 to prove that the Avork among the Mahars, Mangs and the other Que salva+'o 
 
 aborigines is of exactly the same spiritual character as that for ]nnh and 
 
 among the higher classes, and the way of salvation is one for luw. 
 
 both. And spiritual I'esults must be sought for by ws in all 
 
 oases, and they must be sought for exclusively by spiritual 
 
 n^eans; — not by the offer of money, or fields, or bullocks, but 
 
 1)v the earnest and prayerful presentation of the simple and 
 
 effectual message of salvation. 
 
 The Rev. G. N. Banerjea, b.a., L.M.S., Calcutta, ?aid :— 
 It is no new tiling to hear that people of low caste can rise 
 up to the highest standard of Christian piety. Peter was a 
 fisherman, so was John, and yet they were Christ's chief ^^^'''^^^s^^"" 
 Apostles. The great question is, shall the work among the ^-j^^^^^P 
 down-cast tribes be carried on to the prejudice of the work 
 amo;)g the higher cla-ses of India? One of the best educated 
 fo India's sons says, suppose we want to give up Hinduism, 
 what religion could take its place? Could Muhaaimadanism ? 
 No? Muliammadani.-m has had its chance and has failed. All 
 it has done is to convert a few non-Aryau triljes, here and there ; 
 but it has not succeeded in making any impression upon the 
 jieople at large. Buddhism at one time was held in high 
 iiDnour in the country, and if properly viewed it may be said to be 
 a\) off-shoot of Hinduism. It has now left India for China. 
 Cbristianitv, the religion of the ruling-race, is here still. But 
 what have the Missionaries done hitherto? They have converted 
 a few c/ianddls here and there and a few fowl-loving respectable 
 members of the Hindu community. Dr. Hunter's deliberate 
 advice is, y-iu have got a million Indian Christians, but by far 
 the majority of them are Pariahs — the low castes of the 
 land. Leave the higher classes, and try your chance among 
 them. A Christian Bishop also holds, that the low caste tribes 
 
 7 
 
50 
 
 THE DETRESSED CLAS'^ES. 
 
 First Day. 
 
 What is our 
 duty? 
 
 Is the mass 
 nio\'<>ment 
 satisfactory ? 
 
 The Telugu 
 country. 
 
 Caution. 
 
 should he looked to first. When they are converted the 
 liigher classes will follow suite: — What then is our duty? 
 Shall the work among the lower orders go ou side by side 
 with the work among the educated or shall it not? And 
 if it does go on will the work among the educated be given 
 up in proportion? Hitherto the experience has been to 
 receive converts by ones and twos. Are we sure of doing 
 better among the poorer classes? It is true that in some 
 cases, specially in Southern India, larger numbers have cast in 
 their lot among Christians, from the lower classes, but many 
 hold that they have done so from unworthy motives. Is this 
 so ? And if this is so, shall this state of things continue? Is 
 it a real gain to have such converts? Are they to be regarded 
 as the genuine fruits of Christian prcachino;? These and ques- 
 tions like these will have to be answered before Mission policy 
 coulil be changed. Better days are doubtless in store. Ikit 
 much depends upon our wisdom and faithfulness. j\Iay the 
 Lord hasten the conversion of India! 
 
 The Rev. L. L. Uhl, vh.D., A. L. M., Guntur, Madras 
 said : — I represent a goodly portion of the larofe Telugn country, 
 wherein there have been large ingatherings from the depressed 
 classes. Mine is the Evangelical Lutheran Mission which has had 
 its share of these ingatherings, adding to my own experience 
 that of my brethren before me, I bring from the midst of this 
 great work a word for this Conference, and that word is the need 
 of caution in labouring among this people. In all this matter of 
 receiving, instructing, and baptizing these poor people, caution 
 should be exercised. Our fifty years of labour for this class, fifty 
 years of gathering into churches and congregations, have taught 
 us one chief thing, and that lesson above aU else we bring to 
 you in the word "caution." Amonj; this people the same outward 
 appearances as with other men do not mean the same inward 
 experiences. Our trouble is that, being deceived by these 
 appearances, we infer too much, go too fast in our work, and too 
 far in our plans. Most of all is the utmost caution needed in 
 accepting the statement of these men or women in matters per- 
 taining to the inward experience of themselves or pertaining to 
 the inward condition of others. In our Mission the instruction 
 given before Baptism is much the same as is given in other mis- 
 sions — the Ten Commandments and the Creed memorized and 
 explained; also a brief and simple exposition of Baptism; 
 and in addition a little catechism of the Madras C. V. E. 
 Socictv, covering central points about the creation, the first 
 man, sin and Christ. On two points I cannot insist too much, 
 the most extensive instruction concerning sin and its nature, and 
 about (3hrist and His work. Of these two, the people know the 
 least of, at last, after every instruction. It is our aim to teach 
 these people all we can and then we can't do much. It is as if 
 
BISOUSSTON. 51 
 
 (here was something the matter with their hrain and as if the Tikst Dat, 
 ages of itiuorance had made the upper cortcK uiiwoikablc. How ' 
 
 to get better ideas into the people is a problem, and the instruction 
 must be of the gimlet style and the cork-screw order to be effectuah 
 My summary of our work then is tliis: Before Baptism we 
 give all the instruction we can. This we follow up after Baptism 
 with teaching preparatory to participation in the Lord's Supper, 
 and continually afterwards by as much systematic study of the 
 Scripture as can be got done by the teachers. The moral and 
 spiritual results of the work are met with everywhere, but the 
 quality of it is poor. All we can say about our own methods 
 of work in the future for this people is, tliat it should be still better 
 organized in plan, more patiently and faithfully oari'ied out in prac- 
 tice, and also more thoroughly superintended by the Missionaries 
 in charge; if their small number will allow of this to be done. 
 
 The Rev. J. DuTHrE, L. M. S , Nagercoil, Travancore, Encourage- 
 said : — I desire to sfieak a word of encouragement to the meut. 
 brethren wbo have addressed the Conference and who have so 
 graphically described their work amongst the depressed classes 
 in Uarjeeling and amongst the Santhnls. The Mission of l^ ]\i, g, .^ork 
 the London Missionary Society iu Travancore, which 1 in Tiayaucore. 
 have the honour to represent, was commenced in 1805. 
 After some yeai^s the people of the poor and depressed 
 classes began to come over to Christianity in numbers — by 
 villages, in fact — and the first duty which the Missionaries of 
 that time felt called upon to discharge to those people was to 
 gather them into regular Congregations and to labour 
 diligently to instruct them. Catechisms were prepared, the 
 sermons preached were catechetical in their character, and 
 Sunday classes were formed. It was hard labour, but 
 what has been the result. 1 am able to Rssure the 
 Conference that the work I have been referring to is 
 the foundation of a great Mission. The L. M. S. Mission 
 in Travancore is perhaps one of the very best organized its organiza- 
 missions in India. There are now 50,000 Native Christians tiou, 
 connected with it, and last year (1891) these Christians contri- 
 buted upwards of Rs. 18,000 to the funds of the Mission. The 
 Chiu'ch at my station (Nagercoil) has been a self-supporting 
 Church for more than thirty years, and in the whole of the L. M. 
 S. Mission, in Travancore at least fifty other Native Con- Self-support, 
 gregations are self-supporting. These are facts which the 
 Conference will hear with much thankfulness. 
 
 The Rev. Maurice Phillips, L. M. S., Madras, said: — A 
 great deal has been said ou this subject, especially about 
 the metliods that should be adopted to carry on Christian work 
 among the " depressed cla'^ses." I shall, tlierefore, say nothing 
 about methods, but confine my remarks to the iuiportance of 
 the work in reiutiou to the Christianizition of India. And 1 do 
 
.no. 
 
 THE DEIRE'^SED CLASSES. 
 
 First Day. 
 Importance. 
 
 Aryans anil 
 A'Doria'iues. 
 
 Jlore than 
 can be 
 instructed. 
 
 Tlie divine 
 method. 
 
 A Brahman' 
 report. 
 
 SO witli the greatest pleasure for the bulk of the Indian Cliuich 
 to-day is from the "lower classes," and we are all proud of that 
 Cduux-h, and thank God for it.— Evangelistic work among tiie 
 "lower classes" is of the greate>t importance, not only 
 because they are human beings with souls to be saved, but 
 because they are of the same flesh and blood as all the classes 
 aljove them, except the Brahmans. Their being " lower 
 cbisaes" is due only to a political or social accident, and not 
 to any ethnological difference between them and ihe middle 
 classes, llecent researches have abundantly proved that there 
 are only two ethnological classes among the Hindus, viz., the 
 Aryans and the Aborigines. The former are represented by 
 the Brahmans of to-day and the latter by the middle and 
 lower classes. Hence when the lower classes aie Christianized 
 and educated, they naturally take their place among the 
 middle classes, and in the Madras Presidency the middle 
 classes receive them and give them such caste titles as are 
 prevalent amonji themselves. In many parts of India millions 
 of them are ready to embi\ace Christian ty. In some provinces 
 they come over in such large numbt-rs that jNlissionaries in the 
 field are not able to instruct thetn. This a wonderful fact which 
 should be thankfully considered by this Conference, and earnestly 
 brou"-ht to the notice of the Home (churches. Does not God by 
 opening this door among the " depressed classes" indicate very 
 clearly the direction in which we should spend the greater part 
 of our energy? In the past history of the Church v/e see 
 plainly that the "Divine method" is invariably from the lower 
 to the higher, and not from the higher to the lower. If the 
 lower classes be Christianized, the higher must follow. For the 
 lower classes are the foundation of the caste system on which 
 Hindu society is built. Take away the foundation and the 
 middle and higher classes will be suspended, as it vve:eiu the air, 
 and we know that they cannot remain long in that position — 
 thev must fall and take their place on equal footing, with wiiat 
 they once called the " lower classes!" L) the Madi'as Presi- 
 dency a Government otheial, a Brahman, was ordered to 
 prepare a report on the material and social progress of the 
 J people during the last forty years ; and he remarks that the 
 ])rogress made amoi g the lower classes is chiefly due to 
 Christianity; that Hinduism can never ele'fate them, and that 
 the best thing they can do is to embrace Christianity or 
 Muhammadanism. Yes, Christianity alone can raise the;-e down- 
 trodden despised classes, and they are anxious to be raised by it. 
 Shall we withhold it from them? God forl)id. Let us take 
 j)ossession of them in tlie name of Christ and then we may look 
 forward confidently to the downfall of Hinduism. 
 
 The llev. W. R. Maxley, m.a., A. B. M., Udayagiri, 
 Nellore, said ; — The American version of the story about the 
 
DISCUSSION. 53 
 
 North Polo is iliat some one surcecdcd in roacliinjz; it, but found I'^R ' 
 
 .1 Yanke.' at the top of it, and a St'otchinaii jujt preparing to 
 
 clinil) up after him. As a matter of fact, however, we are 
 
 a long way, both Ainericans and Scotchmen, from having vet 
 
 rcacliei] the pole of missionary enterprise. In the Baptist 
 
 Mission we have no regular system of catechumens. We have 
 
 no otKcial connection with enquirers, and our work may 
 
 lack, to some degree, the systematic thoroughness attained hy 
 
 regular class instruction ; hut what others accomplish in this 
 
 way we seek to reach tiy a different method. Those who come 
 
 to us for baptism are instructed, botli befoie and after the Taught by 
 
 administration of that ordinance, by the native evangelist Native 
 
 through whom they hear the Gospel, and are received into the ^"^"'"Kehsts 
 
 Church only when tliey give evidence of conversion. In the 
 
 reception of members, our question is not to ascertain the 
 
 amount of Scripture knowledge possessed by the applicant, Couversiou 
 
 which, in the nature of the case, is usually exceedingly small, looked for. 
 
 but to find out whether the person is truly regenerate ; and we 
 
 do not hesitate to baptize the most ignorant if they seem to have 
 
 the witness of the Holy Spirit that they have been born again. 
 
 This method, while comparatively easy with small numbers, 
 
 has its difficulties in cases when large accessions take place, 
 
 and where the examination has largely to be left to the n;itive 
 
 evangelists. Some mistakes are nnavoidable, just as take Work lu ore 
 
 place in large ingatherings in Europe or America; but we than 
 
 have every reason to believe that these form after- all but a Workers. 
 
 very small proportion of whole. — Our work among the Telugus 
 
 has moved so rapidly in the past fifteen years that it has been 
 
 impossible, with the number of missionaries in the field, to 
 
 fully keej) up with it. To a person riding in the train the speed, 
 
 especially on some of our Indian railways, may seem provokingly 
 
 slow ; but it he were to take his seat by the side of the engine 
 
 driver i-n the locomotive, and watch that mighty machine go 
 
 swaying and plunging along the track, he might very probabiy 
 
 lo-e nerve aud begin to wish the traiu would not go so fast, 
 
 especially over bridges and around curves. We are thankful 
 
 for the progress which has been made, but rejoice that the 
 
 greatly enlarged reinforcement to our staff of workers, which 
 
 has recently been sent out, wdl enable us in future more 
 
 1 early to keep up with the movement of events. 
 
 The Rev. J. Lazards, b.a., D. M. S., Madras, said: — I did 
 not intend to speak on the subject, but as I went on 
 listening to the previous speakers I felt encouraged to give my 
 evidence. I come from Madras ciiy. I have for the last twelve 
 years laboured very largely among the educated, classes. Ue- 
 cently I extended my work to an unoccupied field adjoining 
 Madras ai d o])ened a school at P<uuieii, ahout 23 miles from 
 the citv, for both Brahmans and Sudras. Durini:; mv monthlv 
 
54 
 
 THE DEPRESSED CLASSES. 
 
 First Day. 
 
 Work in a 
 Pariah 
 village ! 
 Pouneri, 
 
 Par'a'hs and 
 
 Suclras 
 
 toevthr. 
 
 5 ,000 
 Convi Tts. 
 
 preaclting tours my attention was gradually drawn to the 
 Pariah, whom I (bund very poor and degraded, but at the 
 same time interesting and promising as a community. In a little 
 village, some 15 miles beyond Pouneri, I have now a small 
 congregation of 23 souls. All these people went through a 
 careful instruction before baptism. The}^ were made to learn the 
 Lord's Prayer, tlieTeii Commandments, the Apostles' Creed and 
 the great truths regarding sin and salvation. At first only one 
 man came forward for baptism. Ilim I called Abraham, as 
 being the first to answer the Lord's call. For fifteen long and 
 weary months he had to under-ijo much persecution at the hards 
 of his wife, her relations, and his own fellow caste-men. But he 
 persevered and now his wife is an excellent Chastian woman, 
 bringing up his five children " in the nurture and admonition of 
 the Lord." Then 1 had to open a school for these poor |ieople. 
 The pupils have made wonderful progress during a very few 
 months. The Government has recognized the school. One 
 little girl, only 3 years old, and hardly weaned, repeated the Creed 
 most distinctly and accurately. I mention this to shew that even 
 the Pariah intellect is capable of early and efficient training, 
 and what is more interesting, the caste people of the village 
 when they saw the rapid improvement of the Pariahs and their 
 children, and observed the gradual change for tiie better in their 
 habits and character, and their ability to read and write, 
 begged me very much to plant the school in their midst, and 
 offered to let tlie Pariah children read with their own. But 
 this I would not do. I knew very well what the result would 
 be. And so I told the Sudras if they cared for education they 
 might send their children to my school in the Pariah village. 
 They have since done so, and now the children of the two com- 
 munities read together under the same roof and, what is snr- 
 jtrising, the Sudra children are often helped by the Pariah ])upils. 
 it is amusing to see the proud Sudra youth stoop near an ill-clad 
 ]'ariah lad, and copy what the latter has written down on his 
 slate, or learn from him the exact pronunciation of a word. This 
 of course does not jioint to any superiority of intellect in the 
 Pariah, but shews that, other conditions being ecpial in the great 
 race of life, the Pariah has as good a chance as his more fortu- 
 nate caste superior and can cventuall}^ make as good and renpec- 
 tal)le a member of society as the other. Let us work among all 
 classes, as Providence may lead us, and the truth will germinate 
 and grow and thrive, wherever it may find a congenial soil. 
 
 The Rev. E. W. Parker, d.d., M. E. C, Lucknow — 
 writer of one of the papers— said in reply: — Those of 
 you wlio have glanced at the papers taken as read will 
 have noticed that our Mission has a very extensive work 
 for these depressed classes in the North-West of India. Our 
 converts do not nun:ber less than 50,000 living in more than a 
 
Discussio:^. 55 
 
 thotisantl towns and villages. For this work we have educated F^kst Dat. 
 
 ami tnuned preachers, nuTnbering between two and three hundred ~~' 
 
 and a lower grade ot workers numbering nearly four hundred 
 
 more. With more thaii seven hundred Christian teaehers, we 
 
 have for the children of these people about six hundied 
 
 schools, mostly of primary grades, in which there are quite 
 
 10,000 Christians and more than 6,000 enquirers learning. '1 he 
 
 work is spreading year by year very rapidly, and we are using 
 
 our best efforts to make all the work permanent and good.— 
 
 We pay especial attention to the children. They take our 
 
 education well. Prom our primary schools we gather the The 
 
 brightest children into higher grade schools, and they take Cliiklren. 
 
 their places beside other classes, I should think we have at 
 
 present 1000- — perhaps 1500 — of these children in our higher 
 
 grade schools, and many of them are sitting in classes with 
 
 Hindus and Muhammadans in our higher schools. Their caste 
 
 is forgotten when they become educated. The Christian man who 
 
 has perhaps shown the best results in passing boys in the middle 
 
 examination among the Mission schools in the North-TVest is a 
 
 man from one of these classes. Others are in our College classes, 
 
 so these people do take an education well, and they can and do 
 
 take and hold good positions when educated. Give us the 
 
 schools and the children and we will make men. We want to 
 
 gather these by the ten thousand. 
 
 We work very hard to get these people really converted. Revival 
 Our school houses are centres of work, where the people gather meetiug-s. 
 for service, where they are taught to pray and sing. We also 
 use extra meetings — -Revival meetings — in which experienced 
 men and women aid in leading these people into a clear experience 
 of sins forgiven. Then tlie Christian Melas are used with great 
 advantage. At these we often have more than 20,000 encamped 
 on the ground, and for several days from morning to night in Melas. 
 large gatherings, in small gatherings, by private eifort, by 
 inviting them forward for prayers, and by any other available 
 means we teach the people and lead them, into a clearer experience 
 of salvation from sin. There are multitudes of these converts 
 who, by their words and by their lives, give clear and defiiiite 
 witness for Christ and His power to save. In these mass move- 
 ments there must be constant teaching, constant efforts for 
 leading the people into a higher spiritual life, and persistent 
 work in establishing the people in habits of worship and ciinrch- 
 going. To show the outcome of this work 1 wish I could show 
 this Conference our Christian young people who have come up 
 through our schools. They will take plates of influence among 
 ail classes in India and through them this work will spread. The 
 biiiigiag of tiiese people to Christ and educating tliem and making 
 strong men and women ot them, is God's way of shaking India. 
 Society will be stirred and shaken and India redeemed. 
 
IL— SOCIAL AND LEGAL RIGHTS OF NATIVE 
 CHRISTIANS— MARRIAGE AND DIVORCE. 
 
 AFTERNOON SESSION. 
 Large Hall, 2-30 to 4-30 p.m. 
 
 The Eev. T. II. Greig, Chaplain E. Ch. of Scot., 
 Bombay, in t//e Chair. 
 
 The meeting' was opened by singing a hymn, and praj'er 
 was offered by the He v. C. Harding, Sholapur, after 
 which the Chairman intimated that, as the subject was 
 a wide one, opinions various, and the speakers well up in 
 their subjects, he would not detain the meeting by any 
 remarks of his own, but would at once proceed to the 
 business before them. 
 
 FIRST PAPER. 
 By the Jiev, R. /i. Humk, m..v., A.B.F.M., Aliraedupgar. 
 
 Object. The object of this paper is to help in tlie solutiou of the 
 
 prnl)lem hotv to make /he ideas and customs of marriage among 
 Iiuhiin Christians conform more and more to the Christian 
 standard. 
 
 The prescribed limits of the paper necessitate great briefness. 
 
 Fevv subjects present so many practical difficulties. 
 
 DifficuliieB. ■^» There are differences of opinion among foreign Christians 
 
 working in India as to what constitutes the Christian standard. 
 
 2. Many in the ladian Christian community never have had 
 Christian ideas and customs about marriage. 
 
 3. "When some of them wish to conform to the Cliristian 
 standard, their connection with Hindus or ^Mahomedans or 
 noininal Christiana often inicrferes with or prevtrnts their doing 
 so. 
 
PAPER BY THE REV. R. A. HUME. 57 
 
 4. Some points in tlie laws about marriage and divorce are FikstJ)ay. 
 not according to the Christian standar<l, and Government hesi- 
 tates to make changes on account of the feelings of non- 
 Christians. 
 
 5. The members of the Indian Christian community range 
 from persons of the highest intelligence and spirituality, with 
 some generations of Cliristian antecedents, to persons of low 
 intelligence and slight spirituality, and with no Christian heritage. 
 It is difficult to make different laws for different sections of 
 one conmiunity. But a single set of legal requirements must be 
 ill adapted to all parts of the Indian Christian community. 
 Even identical moral standards cannot in practice be enforced 
 everywhere. 
 
 1. By their practice some foreign and Indian Christians Differences 
 
 seem to understand that, if the marriage-relation was formed in f'"*^?^. 
 
 • 1 1 1 1-1 1- Christians, 
 
 a non-Christian state, it may rightly be severed with readiness, 
 
 if one of the parties adopts or if both adopt the Christian 
 
 religion. 
 
 2. By their practice some Christians seem to undersand that 
 tmraithfulness in a husband, and specially, that unfaithfulness in 
 a wife, actually severs the marriage-relation, and that it is not 
 necessary, sometimes not desirable, for the offended partner to 
 try to lead the offender to repentance, and to forgive. 
 
 3. While most Christians consider that owse/?/ is essential to 
 true marriage, some Indian Christians hold that the ceremonies 
 of so-called child-marriages constitute true marriage, and there- 
 fore that, if prior to cohabitation, one of the parties becomes a 
 Christian or both become Christians, he or they and other 
 Christians should consider those parties as if bound by true 
 marriage- 
 Beginning a Christian life by some sense of faith in the Lord Lack of 
 
 Jesus Christ for help to one's soul does not give a person a Christian 
 f,, . .. ^. P . . 1 *• r ir ideas amonpr 
 
 Christian conception or true marnage-relations for oneself or jnany Indian 
 
 for children and relatives. Hence multitudes in the Indian Christians. 
 Christian community, who have had no Christian antecedents, 
 have no adequate Christian conception of marriage. 
 
 When a Christian begins to get such a Christian conception Hindrancos 
 
 and wishes to live up to it, it is often most difficult to do so for IVf™ ".°°" 
 
 . . , T 1 • Christjans 
 
 himself or herself or for cliildren and relatives, because a n on and Laws. 
 
 8 
 
58 MARRIAGE AND DIVuRCE. 
 
 FiBsT DAT, Christian partner is unwlUinsr, or because non-Christian of 
 nominally Christian relatives and neighbours make strenuous 
 objections, or because legal obstructions exist. This is especially 
 the case for the young, and most of all for females. 
 
 The Chrisiiau The first thing needed is a clear and widespread conception of 
 Btandard. what the Christian standard is and a resolute purpose to try to 
 attain to it. Though dififi'rences on this subject exist not only 
 between various sections of the (.'hurch and between different 
 members of thosesections, yet the responsiiulily of trying to hclj) 
 make the ideas and customs of marriaiio among Indian Clii is- 
 tians conform more and more to the Cluistiau standard requires 
 some statement df that standard. To the writer marriage is ihc 
 union for life oj One man >vith one looman by naituul consent to 
 he helpmeets in all things. 
 
 Consent is The Indian Christian community may well afrsume as funda- 
 
 esseiiMil to , 1 ii i -11 . • , II- ,1 ^ , !• 
 
 trueiii inia"o. "iPntal that, till two pei'sons intelligently consent to live as 
 
 husband and wife, true marriage between them cannot be 
 
 maintained as existing. Child-marriages, where elders enter 
 
 into any engagements whatever for young people, prior to 
 
 cohabitation are something less than true marriage. All such 
 
 previous engagements should be carefully considered by all 
 
 concerned. If any persons disregard them without sufficient 
 
 cause, the civil courts should be available to settle questions of 
 
 equity about money or honour. But no one should be compelled 
 
 to live in a married relation who has not voluntarily entered it. 
 
 .'\t [)reseiit neither custom nor law allow necessary liberty in 
 
 this matter. 
 
 ;>r;iiTui,2:e a When any one has voluntarily entered into the marriage- 
 
 -o. |.„ipj|Q,^^ jl^p Christian standard requires patient effort to be 
 faitliful to it through life. 
 Mania-fo nut Whoi we are bidden daily to pray, "Forgive us our debts as 
 
 nccy^saiily ^^^ forgive our debtors," that does not exeent the foro^iveness 
 
 l)V()K«'n tiy ° . 
 
 adult.rj-. of a violation of the seventh commandiuent in thought or deed. 
 
 Maniao-enot The teachings of St. Paul in the seventh chapter of 1st 
 broken by Corinthians aie widely, and I think rightlv, believed to autho- 
 ivfusal of rize a Christian to re-marry, if the non Christian partner per- 
 non-t'liriMtiau gigteutly refuses to live in the married relation. But, if the 
 parties have once lived in the true marriage-relation, St. Paul's 
 
PAPER BY THE REV. R. A. HUME. 59 
 
 teachings do not justify tlie Christian in taking the lead in dis- FiKt~T Pat. 
 carding the marriage, nor in taking immediate advantage for 
 legally doing so, if the non-Christian for a while refuses to 
 perform his or her duty. The spirit of Christ requires one to 
 consider the welfare of others as well as one's own. If one has 
 gained priceless good as a Christijin, lie or slie should suffer and 
 wait, if necessary, in order to try to help one so near as 
 wife or husband to secure the jiatne good. Christians have 
 sometimes, not unnaturally, enibiltered non-Christian partners 
 and relatives, and driven them from Christ by undue haste in 
 the matter. Others by patient waiting have at last won their 
 non-Christian partners for themselves and for Christ. 
 
 Christians have sometimes sought to stay away from their 
 non-Christian partners for seven years, in order to get a legal 
 reason for contracting another marriage. 
 
 According to secular law, adopting the Christian religion give- Secular Law. 
 no freedom to a Christian to discard a former marriage-relation, 
 if the non-Christian is willino; to maintain it. The law does sive 
 to Hindus and Muhammadaus and to some others freedom to 
 discard a former marriage by adopting some oiher religion than 
 the Chris'ian, or by the partner's becoming a Christian. About 
 this position of the law the Christian standard of marriage lias 
 no complaint. 
 
 But if the non-Christian is unwilling to live in the marriage- Law allows 
 
 relation, the Native Converts' Remarriage Act, No. XXI of 186C, remarriage ta 
 „ . o ' I ^ Chiiistian, 
 
 opens the way tor the Christian to remarry after certain judi- if the uoa- 
 cial proceedings. Christian 
 
 refnses. 
 
 Among converts from the lower classes there is a semi-h gal A semi-legal 
 
 and easier way of securing a release from a marriase-relation T^^Af f*^ . ^"^ 
 •' _ " ■ I ...p>- I1.1CV1KJI1 £qj. f;|^-istiaii3 
 
 with R non-Christian. If the uon-Cbristiaii has taken another with a ^-iew to 
 partner and the Christian is unwilling to live in the marriage- '■^"^^-^'>'' 
 relation, sometimes by bringing to bear on the non-Christitsn 
 partner some kind of pressure, such as demanding alimonv for 
 the past or future, or by the payment of some money, ihe 
 non-Christian is made willing to write on stamped paper a 
 writing o( release, which allows the Christian to contract a 
 Christian marriage. I do not know wiiciher courts have e\fr 
 decided on the value of such a release. 
 
60 
 
 MARRIAGE A^W DIVORCE. 
 
 FiRsi' Day. 
 
 A great 
 hindrance in 
 child- 
 marriages. 
 
 Memorial to 
 Government 
 in 1881. 
 
 (3iio ol' the cliief hindrances to Indian Christians conforming 
 to the Christian standard of marriage springs from so-c-dled 
 (^hild-niairiages. What the Cliristian religion considers betro- 
 tlial or something less than t Hie m irriage, the great mass of 
 Hindus now considers as marriage. Wliere so-called marriage 
 ceremonies were pei'formed for young people by others and 
 they have never cohabited, though one becomes a Christian or 
 both become Ciiristians, though the non-Christian nominal 
 partner may have one or more Hindu Avives with whom he is 
 living, though the two cannot be helpmeets to one another, 
 thiiiigh the Christian could not live ■with the iion-Christian 
 witliout committing adultery according to her conscience and 
 her religion, and though for various reasons she, or, where bolh 
 young people have bi'coine Christians, but have never cohabited, 
 they both cannot and will not give consent to enter into a true 
 marriage-relation, yjt Hindu cu<*tom and Government law 
 regard the relation as that of a complete marriage, and the 
 Christian cannot get legal permission to marry another person 
 unless the non-Christian objects to giving any recognition. 
 This sometimes brings serious hardship to the Christian and 
 sometimes exposes him or her to grave temj>tfition to illegality 
 or immorality. 
 
 In 1881 a mem')rial was sent to Government by the friends 
 of Protestant Missions i-ii Western India, members of the 
 American Marathi Mission taking the lead. The prayer of the 
 memorialists was as follows : — 
 
 (1) That child-marriages should b;^ regarded as only betro- 
 thals in cases where before cohabition one party liAS become a 
 Christian or b )th parties have become Christians, and if such 
 a betrothal be disregarded by one party, the other party should 
 l)e entitled to bring a civil aetion to show that it was disregarded 
 without due cause, and, it is presumed in such case, to obtain 
 an aanulment of the betrothal ; 
 
 (2) or if the above change cannot be -slopted in its entirety, 
 tliat— 
 
 («) a woman married in chddhood, who has never cohabited 
 with her husband and who has become a Christian, should be 
 entitled to obtain a divorce if her husband has married another 
 wife, or cohabits opeidy with another woman as his wife, and that 
 
rAPER BY THE RKV, R. A. HUME. 61 
 
 {6) a woman who b.as become a Christian niul who has Tirst Dat. 
 cohabited with her husband, should, twelve months after her 
 conversion, be entitled to obtain u divorce, if her husband ha?, 
 since her conversion, married another wife or entered into open 
 cohabitation with another woman." 
 
 The reply of Government, dateii Simla, llth August Replr of 
 188], wa; : Govei lament, 
 
 "It would scarcely he possible for the Government of India 
 to embark on legislation in connection with infant-ninrri-igej, 
 except at the wish and with the co-operation of the classes mosi; 
 closely interested * '•' * * It may be hoped that the 
 growing enlightenment of the Hindus may lead them before 
 long to seek an alteration of the Hindu Law regarding inlant- 
 marriages, in order that the injustice and unhappiness v^hicU 
 are so often occasioned by it may be averted from all, whether 
 they are received into the Christian comm.unity or remain 
 Hiadus." 
 
 At the instance of the Calcutta Decennial Conference n Menu. rial 
 memorial w^as sent to Lord Ripon's Government, asking '' thai 
 Your Excellency's Government will appoint a Special Committee 
 to consider what legislation is needed to relieve a large and 
 rapidly-growing and most loyal section of Her Majesty's 
 subjects from hardships springing out of the present Marriage 
 and Divorce Laws as they affect Native Cbistians." 
 
 The substance of the reply was that Government would be Reply, 
 slow to make changes in matters atfecting Hindu customs. 
 
 The pi>Eiition taken by Government has been that all Hindu xbe Govern- 
 lavr regards chiid-marriages as complete marriages. ment position. 
 
 But it is being shewn that, on a fair interpretation, many Dewau 
 of the highest Hindu authorities do not take such a position. ^'».wouath 
 Dewan Ragoonath Row, a prominent Hindu Sanskrit scholar 
 and leader, has in various publications, e. g., in a pamphlet. 
 Bindu Law on Marriage, published in Madras in 1883, shewn 
 that, according to many high Hindu authorities, pr.ge 39, 
 para. 88, "marriage is not to be confounded with betrothal ,'' 
 also page 40, "It is clear from this [the many Hindu authori- 
 ties cited] that no raarriage is complete till cohabitation 
 commences." 
 
OZ MARRIAGE ASD DIVORCE. 
 
 Fimx Day. 
 
 The ReT. The Rfv. K. S. Macdonald, d. d., o!' Calcutta, has published 
 
 tiunaki D. D. *^'^''^' »rficl?8 in the Indian Etangelical Review and elsewhere, 
 notably one in the 7 E. Eev\^w in 1884, in which he has 
 Hucted from the highest Hindu autticrities and from such high 
 English authorities on Hindu Lrw ui Mr. J. D. Mayne and 
 Dr. Juhua Jolly. Some of his points are as follows : — 
 
 ^crdrumtii', •' it ieems to be now generally admitted bv students of Hindu 
 ha* intentifie'i i . n- - i' i ' i * • t-> . • ■ • 
 
 andai'pted s^'^iety and of Hindu Jaw ;i!u! custom?, that the British lule 
 
 for aii Hindu* lias helped gref.tiy ti! extend xikJ to intensify the power of the 
 the strieUs: . ^ ^ r. i • . i it V • ' • 
 
 B-ahmanical ■'^^'"^ctfi' forms of t5rahn:ftii]cal law over Hindus, in various ways, 
 
 '='"■• and, among other things, in this matter of forbidding Hindu 
 
 femalefe to remarry '^ ' * * Of the 
 
 ■various bodies or sets of customs or usages prevailing in India, 
 
 say 1,000 years agO; one was reduced to writing; and it, ni 
 
 time, claimed divine authority, and consetjuently exercised 
 
 gieater iiifluerice than the rest. It thus tended, if not checked 
 
 to absorb all the others. This set of customs the British took 
 
 under their special pritionage, contrary to the wishes of the 
 
 great bulk of tlie Hindu population, and especially of the lower 
 
 castes, iind forced it upon the people by the British law-courts, 
 
 so much so, that now, after so many years of such rule, the 
 
 people themselves have come to regard as their divine laws 
 
 those of Manu, in their corrupted form, of wViich most of them 
 
 had never heard before iu any form." 
 
 Th« Mahara- "The Maharajah of Benares, on being referred to in 1865 as a 
 fe'.nares. jiuniiit of the hghest authority and as the mouthpiece of punditg 
 
 of the liighest authority, gave these answers to ihe two follow- 
 ing questions •• — 
 
 ' If A, the wife of B, a Hindu, becomes a Christian, under 
 these circumstances could B continue to cohabit with A, with- 
 out becoming an ont-caste ? ' The Maharajah answered: 'No, 
 not according to the shastras.' The next question ran — ' Under 
 the above circumstances, would it not be open to B to contract 
 another marriage?' To this the Maharajah answered: *B 
 has full power to contract a second marriage.' Of course, if so, 
 it must be because of the disannnlment of the first; so A must 
 also in law and equity have the same power to contract a second 
 niarriri^e." 
 
TAPER BY THE REV. E. A. TIVME. 63 
 
 " ()a tin potiuoii oT ' oertaiii loyal and obedient Hindu subjects First Day, 
 of ilie British Government' sent up in 18G5 * * * Other Hindu 
 
 * petitioners state : — ' Again according to the V/iarma Shasfras, authontips. 
 a converted wife i.s considered dead i'rom the date of her con- 
 version, and her unconverted husband is accordingly permitted 
 to contract another marriage,' and so also must, the converted 
 wife, as far as Hindu law is concerned, be at full liberty to 
 remarry." 
 
 As the Christian standard rccjuires the union for life of one Marriages 
 
 man with one woman to he heli'inpets in ill fliinqs. the marriage tV^-^!^^ 
 
 '- ' . Lnnstians 
 
 of a Christian with a non-Christian is most undesirable. But and uon- 
 it is very difficult to bring all Indian Christians to this standard, ^'^"■'■'♦lans. 
 <-\ I/., in the earliest day.s of their children, parents often make 
 ])roinises about their marriage. After such engagements, if one 
 or more of those involved becomes a Christian, it. is a breach of 
 faith to disregard the promises, and a disregard of the Christian 
 standard of marriage to keep them. ^Moreover, Christians of 
 lift'e spirituality cannot appreciate why it is undesirable to 
 contract marriages for themselves, their fiiends, or their 
 children, with Hindus of good character, with whom, according 
 to custom, the marriage would b,^ desirable. Soniet sines a 
 Christian becomes so interested in a non-Christian or gets into 
 such wrong relations with him or her that, if a marriage 
 ceremony were not performed, it would be impossible to keep 
 them from living in illegal an 1 immoral relations. Everv 
 exjierlenced Christian would try to dissuade a Christian from 
 entering into a marriage with a non-Christian. But, when a 
 Christian young man actually cannot get a Christian wife, which 
 is not an imaginary or infrequent case, or wl^en he is bound to 
 live with her, most, if not all, Cliristiaos would consider it R 
 lesser evil to marry them and the:i \o work faithfully to make 
 tlie non-Christian a Christian, than to have them live in immoral 
 relations or go through Hindu marriage ceremonies which arc 
 illegal for a Christian. 
 
 Many missionaries and Indian pastors have understood lliat The secular 
 
 the Indian Marriaoe Act of 1872 permitted the marriage of a law on the 
 
 Ti f 4 MiDject. 
 N<\tive Christian with a non-Christian. It says, Part I. 4 ; 
 
 " h]very marriage between persons, one or b )th of whom is or 
 
 arc a Christian or Christians shall be solemnized in accordance 
 
64 
 
 MABRIAGE ASD DIVORCE. 
 
 First Day, 
 
 The law 
 
 stricter fov 
 
 Indian 
 
 Christians 
 
 than for 
 
 Eiiropoan 
 
 Christiana. 
 
 Polygamy. 
 
 with the provisions of the next following section." It has not 
 been understood that this provision was not to apply to 
 marriages between Native Christians. But Act II. of 1892 
 States, "provision is made in Part VI. of the Indian Christian 
 Marriage Act of 1872 for the solemnization of marriages between 
 persons of whom both are Native Christians, but not of marri- 
 ages between persons of whom one only is a Native Christian." 
 In section 6, the penalty liable to any one for solemnizing a 
 marriage where only one of the parties is a Native Christian i3 
 imprisonment for a term which may extend to four years, and also 
 a fine, and the withdrawal of authority to solemnize marriages. 
 
 Hence a more stringent requirement is put on Indian Chris- 
 tians, most of whom have been brought up without Christian 
 antecedents and who have non-Christian surroundings, than on 
 European Christians. The latter may marry a non-Christian ; 
 the former cannot. 
 
 Now the very serious practical difficulty before many mis- 
 sionaries and pastors is this. When a Christian cannot get a 
 Christian partner, or is not to be restrained from living with a 
 non-Christian as a partner, in order to marry them, the latter 
 must first be made a nominal Christian by baptism, even though 
 he or she has no spiritual fitness for it, thus bringing a Chris- 
 tian sacrament and the profession of Christianity into dishonour 
 and doing injury to the soul of the person baptized and to 
 others, or else those parties must live in what is legal adultery. 
 This Conference should carefully consider this grave difficulty. 
 
 Only a paragraph can be given to the difficult problem of the 
 proper treatment of a polygamist who wishes to become a 
 Christian, Practical experience has shewn many Christian 
 leaders that, when a man in a non-Christian state, in good faith, 
 but in ignornnce of God's law of monogamy, by his own act or 
 by the act of others, becomes the husband of more t!;an one 
 woman, when they both have children by him, when they, not 
 unnaturally, are unwilling to leave him, and yet when they all 
 wish, or when he alone wishes, to adopt the Christian religion, 
 there is reasonable ground fo:- receiving him, • or for receiving 
 then: all, into the Church. Requiring him to put away one 
 wife woidd ( ften be requiring him to dj a grave wrong to au 
 innocen; wif- ard children. To refuse him, or them, admission 
 to tlie Church ?,o.iid .-onielimes be withholding needed help. 
 
PArER nV THE REV. R. A. HUME. 65 
 
 First ]).\t. 
 
 The supposed importance of having chiklien not infrequently Bigamy. 
 leads weak Indian Christians into ihe sin of bigamy. Also in 
 the gradual elevation of women, liberty, as in other upward 
 movements, sometimes leads to license, and Christian women 
 sometimes, are too little regardful of the wishes of husbands. 
 Therefore imperfect Christian husbands sometimes are provoked 
 to leave tbeir Christian wives, and by some Hindu ceremonies to 
 enter into relations with Hindu women. In such matters much 
 instruction and discipline are needed. Wives, who think that 
 they have to suffer more or less hardship from husbands, mignt 
 well consider the wisdom of submitting to this, if it cannot be 
 remedied, rather than to run the risk oC provoking their 
 husbands to the worse evil of bigamy. 
 
 Unfortuiiateiy some Hindu methods of marrying a second 
 wife can be performed so secretly that it is most difficult to get 
 sufficient legal proof to convict an undoubted bigamist. 
 
 Neglecting t) try for the punishment of a bigamist or failing 
 to succeed emboldens others to commit the same sin. A 
 bigamist could at least be punished for adultery. The injured 
 woman is legally the proper person to take the initintive* 
 Often it is very hard to induce her to do this. Possiblv a very 
 near relative of the injured woman might be allowed to take the 
 initiative. 
 
 As the Christian standard of marriage re(piires a union for Divorce, 
 life, if possible, divorce between people who have lived in true 
 marriage-relations needs to be discouraged in every way. Every- 
 where ill-advised marriages are a most fruitful cause of divorce. 
 As the Indian custom of letting elders settle marriage-alliances 
 without consulting those to be married passes away, while there 
 will be gain, there vvill be danger of loss from leaving decisions 
 too much to inexperienced young people themselves. Much 
 instruction and care are needed in regard to contracting only 
 suitable matches. 
 
 Unfortunately missionaries in Burmah, Santalistan and else- The Divorce 
 where say (see Indian Evangelical Review for Julv 1876 and for ^*^* ^'^'^- ^^* 
 April 1881) that " the Divorce Law is practically useless for 
 the mass of Native Christians. Also that many missionaries 
 and Christians ignore it and act according to heaihen customs 
 of divorce." 
 
6G MARirAGF .ivn nivonni':. 
 
 FiiisT Day 
 The dangers Both the scriptural injunction to " h^)nour the King," and the 
 of illeg*l practical danger of undermining respect for law, and the danger 
 of having Christian marriage sometimes brought into contempt, 
 by Christians afterwards discarding the responsibilities incurred 
 b}' Cliristian marriage when they become tired of them, and can 
 take advantage of the illegality of the Christian marriage to 
 escape from responsibilities, as has sometimes been done, should 
 make Christians very slow to practice or countenance illegal 
 courses. 
 The present Preceding reference to hindrances to conformity to the Chris- 
 
 eituation. ^j_^^^ standard of marriage in India would naturally lead this 
 Conference to eonsid er what should now be attempted to lessen 
 those hindrances. Tlie limitations of this paper have prevented 
 a full statement of the hardships which Christians sometimes 
 have to sutler from inability to have child-marriages treated as 
 betrothals. Some of them are well known. Some statements 
 and illustrations of hardships were made in connection with the 
 memorials oC 1S81. and 1S33. Twenty seven years have passed 
 since, in tlie debates on the Native Converts' Re-marriage Bill in 
 the Legislative Council, the opinion was expressed that for the 
 hardships from child-marriage additional legislative relief would 
 soon have to be granted. In 1881 Government charitably said, 
 '• it nia}^ be hoped that the growing enlightenment of the Hindus 
 ijiJiy lead them before long to seek an alteration of the Hindu 
 Law regarding infant-marriages, in order that the injustice and 
 unhappiness which are so often occasioned by it rnay be averted." 
 
 BuL probably general Hindu sentiment would not yet lead 
 
 • Hindus to seek an alteration of their laws about child-marriage. 
 
 However, it has recently been shewn that much of ancient Hindu 
 
 law and practice was milder than Government has supposed. 
 
 Meanwhile the Indian Protestant Christian cmmunity has 
 
 nndtiplied, doubtless the cases of hardships have multiplied, and 
 
 probably some new varieties of hardships have arisen. Those 
 
 who know such facts might well inform this Conference about 
 
 them. 
 
 A Comruittee I' ^^ suggested that this Conference appoint a small Committee 
 
 puggested. vkith power to add to their number and to fill up vacancies, to 
 
 consider what modifications in the present ma-rriage laws seem 
 
 accessary for the relief of the Indian Protestant Christian 
 
PAPER BY T}IK REV. H. E. PERKINS. 0'/ 
 
 community, and, if desiraljle, to move the Government of India, Fn\'-7 Dav, 
 or, if necPrisary, to move the Briu.>-h Vixvliament, for such ~ 
 
 moditicaliou. 
 
 SECOND PAPER. 
 
 By the Rev. H. E. Perkins, a. k. c. l., C. M. S., Itari, 
 Paujab. 
 
 1. Owing to tlie strict Hmilatiou of space in all })ajiers pre- ^"^J * 
 sented to this Conference, it is clear that any Essay on sucli an '^" '^"* ' 
 extensive subject can only be like a sigii-post to .show aomv of 
 
 the paths along which further action can travel. The hi>t 
 para, will, therefore, propose to relegate the /urther duty of 
 bringing our deliberations to a useful result, into the hands of 
 a Committee of experts. They mubt sift any statements, elimi. 
 nate their crudities, and add to any arguments or instrnctions 
 which may be based upon them. 
 
 2. By the phrase used in the heading- wliich wjis supplied 
 me, 1 conclude it to be desired that I should examine whether 
 Native Christians, as a comniufiity, ar^-, or are not, everywhere 
 in the full enjoyment of their rights as law-abiding members of 
 the Indmn peoples. To show the present state of the case, I 
 fjuote some of the laws and orders of British ludia. 
 
 3. SiKCTioN I. Act XXI. of ]850. — '' So much of any law Thclaw on 
 '*or usayo now in force within the territories subject to the ^ '^" "' "^ ' 
 " Government of the East India Company as inflicts on any 
 
 '• |)ersoii forfeiture of rights or pro()erty, or may be lield in any 
 '■ way to impair oi- nflVct any right of inheritance by reason of 
 " his or her renoiiiicing or having been excluded from the cnm- 
 " mun'-Oti of any religion, or being deprived of caste, shall 
 ■* uease to be enforced as law in tin- Courts of the East India 
 " Company, and in the Courts established by Royal Charter 
 "within the said territories.'* 
 
 4. This Act is declared to be in force throughout British 
 India, except the scheduled districts, by Act XIV. of 1874. It 
 has been put in force throughout the Panjab (by various 
 notifications) save in the mountain valley of Spiti, Probably, 
 similar notifications have been issued with respect to Sindh, 
 parts of Ganjatn in Madras, Santhalia, ChutiaNagpore, Coorg, 
 
03 HARlUA'Jh! Al.D mVORC'E. 
 
 First L»av. and rarions otlier scheduled districts, whose names can be 
 ascertained by reference to Act XIV. of 1874. 
 
 The (njuorii's 5. Next in point of time and importance is this extract from 
 Proclamation, t^g Queen's Proclamation of 1st November 1858 on assuming 
 the direct Government of the country out of the hands of the 
 East India Company : — " We declare it to be Our Boyal will 
 "and pleasure tliat none be in any wise favored, none molested, 
 "or disquieted, by reason of their Religion, Faith, or Observances, 
 " but that all shall alike enjoy the equal and impartial protection 
 " of Law : And vfe do strictly charge and enjoin all those who 
 "may be in authority under us that they abstain from all inter- 
 " ference with the religious belief or worship of any of ouRsub- 
 " jects on pain of our highest displeasure." If these Avise and 
 kindly wjDrds mean aught, they ineaa that every man shall 
 have right to the custody of his wife, if she be willing to dwell 
 with him ; to the guardianship of his children while in their 
 nonage ; to the retention of his property, real or personal ; to 
 the use of wells and other water-supplies, so far at any rate as 
 he has used them before: and to all other rights and privileges. 
 If he be a Cliristian, whether by birth or conviction, he is not 
 to be placed under any disability. 
 
 Other A ct*. ^- ^^"fther law under which Native Christians can fre- 
 
 ([uently obtain relief is the Native (Converts' Marriage Dissolu- 
 tion Act (Act XXI. of I86G), under which the persistent refusal 
 of one partner to maintain the marriage relation on the ground 
 of the convert's change of religion is a reason why the Courts 
 can grant a divorce. Then there is Section 10 of the Indian 
 Divorce Act (IV. of 18o9) enabling a wife to obtain a divorce 
 from her husband if she ciin prove that he has, since" contracting 
 the Christian m.;iri'ia<<t' with her, abandoned Christianity and 
 married another svoman. 
 
 7. There is also a number of judicial decisions and executive 
 orders which, if observed, will secure many a convert in the 
 exercise of his rights. I reprint from a late issue of the Indian 
 IVitness an executive order which appertains to a very frequent 
 and irritating Injustice perpetrated by non-Christian opponents. 
 
 Resolution passed by the Bombay Government (Judicial De- 
 partment), dated Bombay, 24th October 1859. An extract 
 from it to the Illndu prtitioners runs ns follows : — "The peti- 
 
rAFER BY THE REV. H. E. TERKISS. 09 
 
 " tioners have foigotton tlieir own shasfras, whioh declare, that First Day. 
 
 "(he caste of the ruler, whatever it may he, is equal to the 
 
 *' highest. And they have perverted the declaration in the 
 
 " Queen's Proclamation, which expressly states that none shall 
 
 "he molested by reason of their religious faith into an Mrgument 
 
 "for molesting and insulting those who profess the sanie faith 
 
 *' which the Queen not merely acknowledges, but of which she 
 
 " jiroclaims herself the Defender."' 
 
 Resolution of the Bombay Government, communiLatcd in a 
 letter over the signature of H. L. Anderson, Acting Chief 
 Secretary to the Government, dated Bombay Castle, 18ih April 
 LS90 : — ^"The Right Hon'hle the Governor in Council fully 
 *' concurs in the views stated in the report by the Magistrate of 
 *' Ahmednagar, and directs that the petitioners be informed 
 " that the Govermnent never will admit that a tank is polluted 
 *' by being vsed bij Christian converts. His Lordship in Council 
 "sees no reason for any modification of his previous orders and 
 *' the intimation now issued." 
 
 The papers on the subject being forwarded to the Secretary tIio India 
 of State for India, under date India Othce, London, Gth Otti-e- 
 August 1860, Sir C. Wood writes in Council — " I have to 
 "express my a;)proval of your decision refusing to accede to 
 " the application of the complainants for the interference of 
 "Government in their favour. The complainants have greatly 
 " mistaken the meaning of Her Majesty's Proclamation of the 
 " 1st November 1858, on which they so eonfidetitly rely, but 
 "which contains nothing to justify the attempt made by them 
 "to molest the Native Christians in their use of public tanks." 
 "As there are no tanks, in the usual sense of the word, in 
 "Ahmednagar, the word, as defined by the Ahmednagar 
 " Magistrate, includes in it, 'all public tanks and aqueducts 
 "'which are used indiscriminately by the Maralhi and 
 " ' Mussalman inhabitants of Ahmednagar.' Signed by G. 
 * ' Norman." 
 
 8. Before entering on the quotation of some of the legal Paniab Laws 
 decisions which have been given by various High Courts, I Act. 
 would ask attention to the following Extract from the Panjab 
 Laws Act (IV. of 1872), the spirit of much of which prevails 
 throughout British India. Section G is of special value and 
 gives the Courts a wide discretion. Under it, and the last part 
 
70 MARRIAGE ASD DIVORCE. 
 
 FiBST Dat. of Section 5 for instance, it was ruled lately that the provision 
 of Mahomedan law entitling a child born of a widow within two 
 years of her husband's death to be considered legitimate, could 
 not be adopted by a British Court even where the parties were 
 still all Mahomedans. 
 
 "Act IV. OF 1872. Section 5. — In questions regarding 
 "succession, special property of females, betrothal, marriage, 
 "divorce, dower, adoption, guardianship, minority, bastardy, 
 "family relations, wills, legacies, gifts, partitions, or any reli- 
 "gious U!-age or institution, the rule of decision shall be — 
 "(«) any custom applicable to the parties concerned, which is 
 "not contrary to justice, equity or good conscience, and has not 
 "been by this or any other enactment altered or abolished, and 
 "has not been declared to be void by any competent authority ; 
 <• (b) Mahomedan law, where the parties are Mahomedans. or 
 "the Hindu law, where the parties are Hindus, except in so 
 "far as such law has been altered or abolished by legislative 
 "enactment or is opposed to the provisions of this Act or has 
 " been modified by any such custom as has been referred to." 
 
 " Section 6. — In cases not otherwise specially provided for 
 " the judges shall decide according to justice, equity and good 
 "conscience." 
 
 9. Proceeding to the specification of various Judicial deci- 
 sions, I would note that circumstances alter cases so much, 
 that it would not be safe for any missionary to act on his own 
 judgment, as enlightened only by this pam|dilet. I can in the 
 brief limits allotted me only quote various imporlant rulings 
 which should be brought to the notice of any lawyer whom a 
 nnssionaiy may consult, in order that their bearing on any case 
 in hand may not be overlooked. 
 _ .. . . 10. (a) Under the Native Converts' Marriage Dissolution 
 
 (lecioious. Act, it was decided that adultery before baptism, entitles the 
 husband to a divorce (Indian Law Reports, Calc, XVIII. 252). 
 {/j) On a prosecution for biuamy it was decided that a 
 ^Mahomedan girl married in childhood, who has not lived with 
 her husband, is at lilierty to disavow the marriage on becoming 
 adult (I. L. R., Calc, XIX. 70). a»d m"».v others, (c) With 
 respect to Hindu law- and its efi'ect on the inheritance of a con- 
 vert, see I. L. R, XI. All., 100: also I.L. R.. VIIl. Mad., 169. 
 It seems tVom the sabtract of this case impossible to reconcile 
 
TArER BY THE REV. H. E. PERKINS. 71 
 
 the decision with Act XXI. of 1850 quoted in para, 3 (d). First Day. 
 
 The custody of minors, both of Mahomedan and Tlindu parent- 
 
 age, has been very often contested, as is to be expected, nut 
 
 only by reason of the minor's conversion but from other motives. 
 
 I can only note some of the rulings with brief comments on 
 
 three, which appear to be of prime importance, as respects 
 
 minors who have turned to Christianity. The first six are all 
 
 regarding Mahomedan minors, 5 W. K., 235 — 10 B. L. R., IJb 
 
 (confirmed on appeal by the Privy Council) — 2 W. R., 7C> — J. 
 
 L. K., XI. Calc. G49— 20 W. R., 411—1. L. R., VIII. Ail . 
 
 322. On the subject of Minors and Guardianship generally 
 
 the following cases may be examined, 5 B. L. R., 418 — 5 B. 1. 
 
 K., 557— I.L.R., 1 AH., 428. 
 
 11. The three most recent and important are, however. Three impof 
 Sahibzadi versus Newton, Panjab Record, 15 of 1887, where a ^a^t decisions 
 mother had given over a child to a missionary orphnnai-c 
 under a written stipulation never to take her back, save < a 
 payment of all the expenses of her board and education. This 
 case was decided against the Mission on the ground that guai- 
 dianship is not only a privilege but a duty, of which a parent 
 cannot ordinarily divest himself, and a child cannot be made 
 the object of a lien, to justify its detention till a sum of money 
 be paid. Any such money claim can only be made the subject 
 of a separate suit. In I, L R., All., XII. 213, it was decided 
 that a minor, who was very intelligent and had passed the 
 Entrance Examination, and could give a satisfactory account of 
 his belief in Christ, need not be given up by the missionary to 
 the relations. Similarly in I. L. R., Bom., XVI. 307, a lady 
 missionary was held justified in refusing to give up to a very 
 poor and ill-educated mother a girl under sixteen years of aj;e, 
 who had from conviction adopted Christianity. Both tht*e 
 last judgments are very carefully reasoned and full, ti.e 
 Bombay one occupying thirty pages, and they are probably 
 meant to modif}' any misunderstanding of the Patna case, where 
 Miss Abraham was compelled to give up a child, and the mote 
 notorious one, where a missionary at Coimbatore was actuullv 
 imprisoned by a Native Judge for the baptism of Appu Rao, a 
 Brahmin youth. It is manifest tliat such decisions may be easily 
 misunderstood, and tortured to mean the exact opposite to what 
 the law really is. A ca;e wrs derided in 1888 by tbe Chief Court 
 
72 :HAKR!AGE .4-VD DIVORCE. 
 
 Ftt-^t Day. of the Panjab, of the judgraCiit in Avlilcli I liave been unable to 
 obtain a copy, where Mir Alam Khan, a convert from Maho- 
 niedanisni, failed to obtain control of his young daughters by 
 reason of the Mahomedan law devolving the duties and privileges 
 of guardianship on the mother (who in this case did not become a 
 Christian) practic illy as a permanent arrangement. It is surely 
 open to argument if Act XXI. of 1850 quoted in para. 3 should 
 not be held applicable to such a case, at least if the children 
 were boys. 
 A « it concerns 12. I turn now to the question of the dissolution of Maho- 
 a ome .ms. ,^g(JJ^,J carriage by the conversion of one of the parties and will 
 set out in the first instance, the following extract from the report 
 of the Select Committee on Act XXI. of 18G6, above alluded to 
 ill paras. 6 and 10. 
 
 " TheMahomed-ins claim to be totally exempted from the Bill. 
 *' The Mahomedan community of Bengal, in a temperately 
 *' worded j)etition, have represented that, by the law of their 
 " religion, which is also the secular law applicable to marriage 
 '■ and divorce, the conversion of either husband or wife from 
 " Mahomedanism entails a cancelment of the mariiage socom- 
 " plefce that the partners cannot re-marry without certain special 
 " formalities. 
 
 '' '' We have come to the conclusion that the 
 
 '' view take)! by the Mahomedan petitioners is correct, * 
 
 *' * * '■ * Under these circumstances, it is 
 
 " not onlv undesiraljle, but impossible, to include Mahomedaus 
 " in tlie Bill. The re-marriage of a convert to Christianity from 
 " Mahomedanism is not forbidden by any existing law, nor is 
 " the celebration of such a marriage an illegal act." 
 
 13. The two following decisions of the Chief Court of the 
 
 I'itujab have given Judicial authority to the foregoing executive 
 
 ])ronouncement. — ''Punjab liecoriJ," No. 132 of 1884, and 
 
 " 7*a)ijufj Rer.ord,"- No. 124 i>f IBZC. 
 
 Convarsha ^'^ this it was decided that by Mahomedan law apostacy from 
 
 • ancels I^lam by one of a married })air cancels the marriage ij)so f'lcd) 
 
 Mahomedan • i / • i- ■ i ] -^ i. • » »i r -.i' i „ 
 
 tnarrian'e without a judicial decree, penitence or retnrnnig to the taith does 
 
 not restore the marriage tie ; nothing short of a re-marriage can 
 effect that. It was also decided that reviling or sj)taking 
 blasphemously of the Prophet Maliomed, is an act of a])OStac>. 
 There is also a judgment of the Allahabad High Court to the 
 
PA PER BY THE REV. II. E. TERKISS, 73 
 
 same effect. Oii the above fact many embarrassing questions ^I^^ST T'ir. 
 arise, only the following need be here mentioned, because it 
 atfects not only domestic morfds but the rights of children : — 
 
 A Mahomedan husband is baptized without his wife, or a wife iiiugfi.af o 
 is baptized without her husband. By Mahomedan law further 
 cohabitation is mere concubinage. Does the Apostohc law, 1, 
 Cor. VII. 12-14, override this dictum, even fur the jMahomedau 
 partner? If they are not re-niarried, but children are sub- 
 sequently born to them, by Mahomedan law ytjch children are 
 illegitimate, they cannot inherit property, and the Mahomedan 
 partner is all the time free to marry someone else. Supposing 
 the Mahomedan partner does marry someone else and has 
 children, such later offspring would be by Mahomedan law 
 legitimate, and would exclude from inheritance the earlier born. 
 Are the Courts of law in a position to declare that by reason of 
 the a.bove-qnoted Apostolic law and the good faith of the parties 
 who were in no morally wrong position when the earlier children 
 were born, such exclusion from inheritance could not be 
 maintained? 
 
 14. In a paper written on the subject five yer.rs ago, I 
 advocated legislative interference, but the spirit of the following 
 ilccument has hitherto arrested advance in this direction s — ■ 
 
 i'(.py cf a latter from Sir William Muir, to the Rev. W. Gray, 
 C. M. S„ elated JinUa Office, July 1880. 
 
 " Sir Eer.ry Maine is of opinion that the question raised about j^ptf^gi. from 
 "re-marriage of Mahomedan converts belongs to the Courts; and Sir W. Muir 
 "that as the case now stands, to legislate on it would be to 
 " interfere with the proper functions of the C(uirts. The legal 
 " presumptions being that the marriage is voidable on conversion, 
 "by the party continuing a Mahomedan, it rests with tlie 
 "convert to take his own course if deserted by the other. And 
 " not until any case of hardship shall have arisen under the 
 "action of the Courts would it become the proper function of the 
 ♦' legislature to step in for its remedy." 
 
 "If notwithstanding the change of religion on on3 s'.l? 
 "cohabitation were continued (the right of voiding the marriage 
 " being thus waived), then presumably the marriage would be 
 " held to continue a valid union. No doubt embarrassing points 
 '•especially with reference to the jDolygamic law of Islam, may 
 10 
 
4 
 
 IIARUIAGE AlsD VWORCE. 
 
 'First: Day. 
 
 Difficulties 
 
 of converts. 
 
 Not niucli to 
 corapltiiii of. 
 
 Sugsrested 
 Resolution. 
 
 " arise. But on the other hand, they may not arise ; or arising mriy 
 " settle themselves And the h-gislature will not interfere in mere 
 " hypothetical difficulties, or, as you said, until the shoe pinches, 
 " and that proverb apparently contains the gist of the answer 
 " to be given to the inemm-ialists." 
 
 15. Every one who has had converts knows the danger 
 for them of death by poison, or violent abduction, or imprison- 
 ment, or secret tortui'e. The instances are so numerous that 
 it is useless to dwell on them or to mention special cases 
 known to myself. Again, we all I; now the frequency where- 
 with false charges are brought against converts before the 
 Police or the Magistracy, supported by perjury ; also, where 
 false claims to property are brought before the Civil Courts 
 supported likewise by perjury and forged deeds. In all 
 such cases the convert is alone, with a strong, unscrupulous, 
 united and fanatical brotlicrhood against him. Not infre- 
 quently tlie heathen or Moslem Jud^e c^.nnot be called unbiassed, 
 and with witnesses, docnments, and Judge agftinst him, where 
 is the convert's hope of redress ? Ii is easy for us, living in a 
 country where any Earopean or American birth secures at least 
 a very good chance, if not security, or fair h-earing for ourselves-, 
 foreigners, to pi'each to converts the duty of bearing persecution 
 for Christ's sake, and it is true that our converts must be ready 
 to follow their Lord. But I feel it necessary that we should 
 know how far justice is already secured, and the result of my 
 enquiry is that so far as British India is concerned, there is 
 something, but not nmch, for missionaries to comjilain of. It 
 is probably different in Native States. Prob:-ibly other legal 
 or administrative orders exist which are partially inoperative for 
 lack of H machinery to ])romulgate them, and render them bind- 
 ing on other Courts or Governments than those which pa>sed 
 them. It should be part of the labours of our proposed Com- 
 mittee to devise such machinery in respect of such orders. None 
 is required in respect of Acts of the Siipreme Legislature, though 
 possibly there may be Acts of the Subordinate Provincial 
 Legislatures which may contain special clauses worthy of 
 extension. 
 
 16. I close by suu:gesting that the Decennial Conference pass 
 the following Resolution : — That this Conference having reason 
 to fear that the Queen's Gracious Proclamation of 1st Novem- 
 
STKKCU 7?r THE REV. APJ'AJI BAIUJT YARDI. 75 
 
 ber 1858 lias hitherto occMsioiifilly faihd to secure to converts Fiust T'k'i. 
 to Christianity from other veL'gions that just and equal enjoy- 
 inent of their rights which was intended, appoints the following 
 gentlemen to be aconimitiee with power to add to their num- 
 ber, and to fill up vacancies on their body, with the following 
 instructions: — 
 
 (a) That they consider what are the precise Legal, Social, 
 and Domestic riuhts guviranteeed to such converts, and actually 
 enjoyed by them within — (1) British India, and (2) the terri- 
 tories of Native States in allifince with her Majesty adjoin- 
 ing British India- 
 
 (b) That if the laws and orders actually in force be found to 
 deny to such converts their rights, or to conflict with the spirit 
 or letter of the above cited Proclamation, the said Committee 
 do move the Government of India to enact such laws, or to adopt 
 such administrative order as may tend to remove all such injus- 
 tice, whether within British India or in such Native States 
 aforesaid. 
 
 P. S. — Two important documents have seen the light. Bishop or 
 First, the Charge of the Bishop of Lahore, delivered to the T^atiore. 
 Synod on the 8th November 1892, in which the question of 
 the dissolution of marriages of converts from Islam is treated 
 at pages 22 to 24. Also the affecting paper in the Church 
 Missionary Intelligencer iov November 1892, by the Rev. A. F. 
 Painter, describing the Maramakatayara law in Travancore, The Travau- 
 under which "Widow marriage is still illegal, and a convert ^'^^^ ""■^^'* 
 to Christianity ii^so facto loses all his property * * * *■' * 
 No binding marriage is allowed (for either heathens or Chris- 
 tians, apparently, if of certain specified castes)— no relation- 
 ship is recognized between a father and his children — family 
 property may not be divided, — no member has power to will 
 away property." Such absurdities as these ought to be surely 
 brushed aside. 
 
 FIRST SPEECH. 
 
 By the Rev. Appaji Bapuji Yardi, C. M. S.^ Poona. 
 
 The subject on which I am asked to speak is of great import- 
 ance, because if our people are deprived of their rights, both 
 social and legal, this deprivation becomes a great obstacle to 
 
'6 
 
 MARRIAGE A^ID DIVORCE. 
 
 First Day. 
 
 Quotes his 
 uwn case. 
 
 Nat a beast 
 
 The term 
 " Native." 
 
 the progress of the Gospel in this land. The extent of the 
 suffering cannot be realized by any except those who have gone 
 through them. Let me iUustrate by my own case how converts 
 to Christianity are deprived of their rights, simply because they 
 have become Christians. On Monday, the 22nd Se[)tember 
 1845, I made my resolution to follow the Lord Jesus Christ 
 and Him crucified. Prior to this I liad all the social and legal 
 rights, but after ray conversion I was alienated from them, and 
 ])ecame an outcast in the sigtit of my relations and friends. I 
 had no right, in their opinion, even to the grotind on which I 
 stood. The third day after my baptism I was told that my 
 mother wished to see me. Notwithstanding ihe threats of my 
 father and my brother, I prepared to go and see my mother, 
 accompanied by a faithful Maratha servant of the Mission, 
 who hail sworn to the Missionary that he would not allow a 
 single hair of my head to be touched at the risk of his life. 
 Ill going to my mother's house I w is not allowed to go by the 
 usual road, and I had to go stealthily. When my mother 
 saw me, she asked me whether I had taken my food. I 
 replied in the affirmative; but she wanted to see me do so. 
 She was surprised, however, to find that there was no out- 
 ward change in me, and she could not understand what 
 internal change had taken place. My elder brother asked 
 where I was to take my food. He thought that I ought to 
 take it in the cow-shed. I said, 'As I am not turned into a 
 beast, I refuse to take my food in the place proposed.' In the 
 street no one would come near me, shewing that they thought 
 I was polluted. I could mention many more illustrations, but 
 sufficient to say that the moment I was baptized I became an 
 alien to all my former rights. 
 
 The subject of the paper is entirely a legal one, and I cannot 
 say much about it, I must, however, dwell on the term 
 "Native Christian." Ithas become a contem|)tuous term when 
 used by Western people,- also, it has no meaning when u^ed 
 in this country. I was going in a Railway train and a Brah- 
 man acquaintance of Mr. Bruce, of Satara, asked me my 
 surname, and on learning my surname he said, "Oh, you 
 are a Naiiue Christian." I would therefore urge upon this Confer- 
 ence that the term Indian Christian, which is more comprehen- 
 sive and indicative of distinct nationality, should be used in 
 
f^rEECH BY THE REV. AITAJI BAFUJI YAEDI. ( ( 
 
 preference to Native Christian, Mr. Hume, I find, has used Firt D\y. 
 the term Indian C^hristian throughout his paper. 
 
 There are two points which I will bring to your notice. 
 First, the diiference between the rights of an Indian Christian Eiylits of 
 and that of a convert to Muhammadanism. Both Christianity C^^^^''^^^^'^^^'_^^_ 
 and Muhammadanism do not acknowledge caste, but the madans. 
 Hindus deprive a Christian convert of all his rights from 
 whatever caste he may have come. The Muhammadan convert, 
 en the other hand, is much better off; whatever his previous 
 casie may have been he enjoys all the privileges of a Muham- 
 madan. This is well illiittratetl by a correspondence in tlie 
 Chn'niian Patriot of Madras, an extract of which I wish to 
 read with your permission. * 
 
 "Just compare the Soci-il position of a Native Christian The Chris- 
 
 with that of a Muhammadaa convert. The MuhamiDadan *^^^ ^''*"*^'^- 
 
 convert enjoys all the privilege-* of a citizen which his new 
 
 religion confers on him. The Mowlavi that preaches to the 
 
 great Muhammadan Emperor preaches also to the Muhamma- 
 
 daii drawn from the 1 jwest caste, without distinction of rank or 
 
 caste, because the religion of Muhammad upholds no caste 
 
 system, and treats all Muhammadans alike, and gives equal 
 
 rights to all, whether rich or poor. If a person who is despised 
 
 by the Hindus this morning as a Pariah happens to turn out 
 
 a Muhammadan, the same evening he becomes a elianged 
 
 man altogether. The moment he is converted lie claims all 
 
 the rights which the higher Muhammadau noble in tlie country 
 
 claims. He may become a father-in-law or son-in-law of that 
 
 noble. He may establish his place of worship anywhere he 
 
 likes in the town. He walks proudly on the road, draws his 
 
 water from the caste tank or well, from all of which he had 
 
 been shut out a iew honr« ago, and tlie casle fieople cannot 
 
 sneer at him now. The proud Braiiman tiiat called him names 
 
 in the morning, addresses bin; ni tlie evening more politely as 
 
 saheb ; treats him more courteously, and admits him freelv 
 
 into his house, wdiose doors, like the public streets, had been 
 
 closed against him before. The barber, the washerman, the 
 
 potter, &c., who had refused to serve him before, are now 
 
 at his beck and call With his conversion his 
 
 ancestral pr0])erty also follows him by virtue of the adoption 
 of his new religion. Whoever heard of the persecution of 
 
'S 
 
 MARRTiGE A^D DIVORCE. 
 
 The water 
 question. 
 
 Fusr Day, jMuhaniinadan Missionaries or tboir converts, of the burning of 
 their houses or mosques, or of their being drawn to the courts 
 by the Hindus for conversion, and of the cbiinour made by the 
 hitter when any one of tlicir number was converted to the 
 Muhamniadan fnilh, as is now done by the Hindus towards the 
 Chiist'ians? Who wouhl have ventured to do so? None. 
 These were the advantages which a iVluhammadan Government 
 had granted to any one who embraced its iThgion, and they 
 seem to be the secret of its success in India, whereas the Native 
 Christian cannot claim such benefits in the iMofussil under a 
 Christian Govern:iieut." 
 
 The next point I wish to y)L'ice before yon is the water 
 question. Some \e))rs ago the Missionary and the Cbristians 
 of Abmednagar had to suffer a good deal, as they cculd not get 
 water from the pubh'c tanks until Government stepped in and 
 pointed out that the Proclamation of Her Majesty the Queen 
 declared that no one should be molested on account of changing 
 his reh'gioM ; but it appears that the resolution of Government 
 passed at the time is not known abroad, as cases now and then 
 crop up. I was in the company of a Missionary on a preaching 
 tour. We went on to a hill fort, north of Nasik, called 
 " Dhodap;" we were thirsty, but we were prevented from taking 
 water by a Brahman in charge of the place. After great 
 persnasion he consented to fetch water for us in his own lota. 
 I would, therefore, urge upon this Conference the advisability 
 of memorializing Government on the subject. 
 
 Professional 
 
 kuowledge 
 
 needed. 
 
 SECOND SPEECH. 
 
 By the Rev. K. C. CHATTi!;iijEi<;, A. P.M.^ Uosliyarpur, 
 Panjab. 
 
 I have accepted my nomination to speak on this subject 
 with considerable hesitation and dithdence. It implies |iro- 
 fi'ssional knowledge — a knowledge of all the laws that regulate 
 the social rights of Native Christians and the bardahips growiii"- 
 out of them. Such a knowledge I do not pretend to possess. 
 Happily, however, the question has attracted fiublic attention 
 and has been extensively discussed in our Missionary literature 
 for the last ten j'ears. The legal aspects of it have been also 
 concisely and clearly brought out in the excellent jiapcrs 
 
SPEECn FA' THE REV. K. C. OllATTERJEE. 79 
 
 presented by iMcssrs. Perkins and Hume to the Confei-ence. T^^^^ ^^» 
 So it is not necessary to dwell at length on tlie subject uiidcv 
 consideration. Nor is it possible to do so within the fifteen 
 minutes allotted for my speech. All I shall attempt will be a 
 few remarks on the laws that regulate our social relationij and 
 the hardships and inconveniences that arise out of them. 
 
 1. The first great hardship was the loss of civil riaihts and Act XXI. 
 
 1S60 
 specially the right to inheritance. Native CUirisiians laboured 
 
 under this loss for upwards ofhnlfa century. This has mw 
 been entirely removed by the passing of the Act XXI of 1850. 
 This Act clearly provides — "so much of any law or usaije now 
 in force within the territories subject to the Government of the 
 East India Company as inflicts on any person forfeiture of 
 rights or property, or may be held in any way to impair or 
 affect any right of inheritance by reason of his or her re- 
 nouncing or having been excluded from the communion of any 
 religion, or being deprived of caste, shall cease to be enforced 
 in the courts of the East India Company, and in the courts 
 estabUshed by Royal Charter within the said territories." This 
 Act is enforced throughout British India, and we have now no 
 grievance in reference to the right of inheritance. 
 
 2. Another iiardship under which Native Christians laboured »''^*^^'"' 
 was excUisi.in from public wells, aqueducts, tr.nks, or other 
 water-supi'dies. The celebrated case of Ahmadnagar and the 
 decisions given in that case are well-known to all the members 
 
 of the Conference. A similar case occurred in the Hoshyarpur 
 district in the year 1874. In that year a number of Pklubam- 
 madan Zamindars of Ghorawaha embraced the Christian 
 religion. They were put to great hardships and difficulties by 
 their former co-religionists. One of these was exclusion from 
 public wells. After all attempts at private settlement had failed, 
 the matter was brought to the notice of the Magistrate of the 
 district, who, with the sanction of the Lieutenant-Governor of 
 the Punjab, passed an order' to the effect that wells common to 
 Hindus and Muhatnmadans wiiich the converts were in tbe 
 habit of using before their bafitism should be open to them 
 afterwards also. This settled the Ghorawaha case. But the 
 question is of very great practical importance. It occurs every 
 time there is a conversion in a villag'e or town, and proves a 
 source of constant hardshin to the r.ew convert. There is no 
 
80 ilARRIAGE AyD BIVORCH. 
 
 First Day. public enactment to prerent this hards-hip. In every fresh case 
 a new judicial decision or executive order has to be sought, and 
 if the Magistrate happens to be a non-Christian, there is gi-eat 
 difficulty in procuring a favourable decision and the consequence 
 is great suffering to the convert, especially if the dispute arises 
 in the summer months. 
 
 ■Mirriigo 3. I shall now say a few words on the laws that i-egulate 
 
 our married state and the hardships and difficulties that arise 
 from them. These laws are contained in the following Acts: — 
 The Native Converts' Marriage Dissolution Act of 1866, the 
 Divorce Act of 1869, and the Indian Christian Marriage Act of 
 1872. These Acts are generally good and satisfactory. There 
 are certain points in them, however, which require emendation 
 and on account of which great difficulties and hardshifis arise 
 
 Child- to Native Christians. One of these is the recognition of child- 
 
 auiaoe marriage contracted in a state of heathenism and prior to the 
 conversion of one or both parties as valid, and obligatory. 
 Child-marriage is most common — almost universal anions 
 Hindus. We shall therefore first consider the ca.«e of Hindu 
 converts to Christianity. Three different classes of cases might 
 hi conceived. 
 
 Both. ('') Tliose in vvhich after the ceremonies in childhood both 
 
 parties have become Christians. Though they may never have 
 lived together and for sufficient reason may feel utter aversion to 
 each other, yet on account of the ceremonies in childhood they 
 are bound to each other by the marriage tie and are under obli- 
 gation to enter into the duties and responsibilities of a married 
 life. If either of theui marry another pi-rson, he or she is liable- 
 to be prosecuted lor bigamy. 
 
 Tbe mule. {h) Those cases in which only the male party has embraced 
 
 the Christian religion. They tnay have never lived together and 
 feel ucttr aversion to one another, yet on acccuntof the cere- 
 monies of childhood they are bound to each other as husband 
 and wife, and the Christian cannot remarry without making 
 himself linble to the penalties of the criminal law. 
 Thf ftnial". (c) Those cases iu which only the female party has become 
 
 Christian. Though they may never have lived tc get her and 
 may feel utter aversion to one another, yet, on account of the 
 ceremonies of childhood, she is tied to the non-Christian party 
 in the relation of a wife. The non Christian mnv marry as 
 
SVEECH BY THE REV. K. C. CUATTERJEE. 81 
 
 many wives and concubines as he ma}' wish and openly avow Fiest Pat. 
 his intention of not giving the Christian woman the position of 
 a wife, he can prevent her from getting release from him, and 
 cause her to suffer the penalties of the criminal law, if she 
 should marry another man. 
 
 Illustrative cases of all the three classes mentioned above 
 have happened in every part of India. A long list of them is 
 jiiven in the pages of the Indian Evangelical Review of April 
 1885. 
 
 4. As converts from Hinduism, so converts from Muhamma- Case of 
 danism also suffer from the effects of child-marriage, with this m^an"" 
 difference only, that in the case of the latter, part of the diflfi- converts, 
 calties arise from the uncertain and conflicting interpretations 
 
 of the Muhammadan law. There seems to be no doubt that 
 whenaMuhammadan male becomes a Christian, by Muhammadan 
 law he becomes legally dead to his wife, and they are both free 
 to marry. But some Muhammadan authorities claim that though 
 a Muhammadan female becomes a Christian, she is, as before, 
 entirely in the hands of her Muhammadan husband. This latter 
 interpretation, so far as known to me, has never been maintained 
 in the courts of the Panjab. It has however been accepted in 
 other Provinces, and when it is acce})ted, the position of a 
 female convert from Muhammadanism becomes most trying. 
 Though she may have never lived with him and may feel utter 
 aversion to him, she is still, on occount of the ceremonies of 
 childhood, bound to him in the relation of a wife. He may have 
 a wife or wives with whom he is living, and though to go and 
 live with him under such circumstances, would, according to her 
 enlightened conscience, be an act of adultery, she cannot leave 
 him and marry another person without making herself liable to 
 the penalties of the criminal law. 
 
 5. There is another point in regard to the marriage of The Mnham- 
 
 Muhammadan converts to Christianity which I would like to °i*i<iaii 
 
 . convert fl 
 
 point out. When a Muhammadan male becomes a Christian, -n-ife, 
 
 he is, according to Muhammadan law by that very step, divorced 
 
 from his wife. If she afterwards join him and live with him, 
 
 she is no longer his legal wife and lives in adultery according to 
 
 civil law. Hence if children are born after their baptism, their 
 
 legitimacy may be questioned, and if he has property, and had 
 
 children, while a Muhammadan, and other children after his 
 
 11 
 
g2 MAliUlAGi: AND DTVORCE. 
 
 I luar Day, couversiou, the tiist children inav claim his property to the 
 exclusion of others. Also if his wife deserts him and is seduced 
 into adultery, no action can he brought against the seducer. 
 
 To Christians suflFering from these hardships and having no 
 legal remedy, tlie altprnatives of living an enforced celebate 
 life, or an immoral or illegal life, or of becoming an apostate, 
 are most trying and unjust. There is great temptation also to 
 conceal or to misrepresent, or else openly to disregard the 
 relations constituted between them by the ceremonies of child- 
 hood. They are also injurious to the good order and welfare of 
 the family. 
 Deceased 6. Marriage with a deceased wife's sister is not prohibited 
 
 wife's sister. -^^ ^j^^ Indian Christian Marriage Act. In India it is legal. 
 There is nothing in the word of God to forbid such a marriage, 
 and it is also in perfect harmony with the usages of •Hindu and 
 Muhammadan society. Indeed of all matrimonial alliances 
 the one with a deceased wife's sister is considered most suitable, 
 and is largely practised in native society. Native Christians 
 ill many cases have followed this national custom with odvan- 
 tagf. It is only the members of the Church of England who 
 are restricted from this usage, it being against the ecclesiastical 
 lavv of the English Church. Couldn't this law be so modified 
 as to give them the advantage conferred on them by the civil 
 law? The Native Converts' Marriage Dissolution Act removed 
 a long-felt hardship and grievance. It gives relief in such 
 cases in which the male party became Christian and the female 
 partv either from the persuasion of her heathen relatives or 
 from her own religious scruples, or from both, persistently 
 refused to join him. In ?uch cases the converted husband 
 after six months' separation can make his wife appear in 
 court and express her mind on the subject of joining him. If 
 Bhf declare publicly that she is not willing to go to him, the 
 case is to be adjourned for a whole year, during which time the 
 magistrate might arrange for two or three interviews in the 
 presence of a third party to give the husband an opportunity of 
 persuading her. On the expiration of the period the wife is 
 summoned again, and should she still adhere to her original 
 resolution, a decree will be given by the Court dissolving the 
 marriage. He is then free to marry, but his heathen wife may 
 sue him still for alimonv or maintenance. These provisions of 
 
STEECH BY THE KEV. K. G. CHATIERJEE. 8:5 
 
 the .ict work very well witli the educated and iijiper classes riKsx D\i, 
 
 of Native Christians, But with the pcoi and the illiterate who 
 
 form the majority of our Christian corammiity, they are almost 
 
 a dead letter. In their case it might be said, the remedy is 
 
 worse than the disease. In addition to the trouble and incun- 
 
 venience arising from repeated appearance in Court, they have 
 
 to bear all the heavy costs inseparable from a series of law 
 
 suits J aud if they happen to marry a^ain, they have not only 
 
 to support their Christian wives, but their heathen wives also. 
 
 The consequence is in most cases such a course iuevitahly 
 
 plunges the poor converts into ditticulties and liabilities from 
 
 which they are hardly able to extricate themselves. 
 
 7. The Divorce Act was passed in 1869. By the provisicn- Tin. Divorce 
 of this Act, if one of a married couple become unfaithful to the ' "*' 
 marriage contract or be guilty of cruelty or desertion, the other can 
 
 sue the guilty party and get the marriage tie dissolved. This Act 
 is founded on the English law of Divorce suited to an rdvauccd 
 state of society, It is utterly unsuited to the Native Christian 
 community as a whole, most of whose members arc from the 
 poor and illiterate classes. The heavy costs connected with a 
 Divorce suit and the amount of time necessary to carry it 
 through a Court make it almost beyond the power of a poor 
 man to undertake it. Besides these difficulties the Act makes 
 no provision for sueh cases in wh.ich the whereabouts of the 
 husband or wife, who has been unfaithful, are not known. 
 t"everfil years of continual absence and ci.tire disappearance as 
 required by the Peiiai Code for the contriiction of remarriage 
 without having- obtained a divorce from a Court, is too long a 
 time for (he poor and illiterate Charriahs. There is also no 
 distinct provision in the Act for such cases in which the hus- 
 band or wife is utterly unfitted on physical grounds to lulfil the 
 duties of married life. The sad results of such hard^hii-s need 
 hardly be stated. They often h ad to a lite of immorality or 
 forced celibacy or apostasy. 
 
 8. r^shall now close with a few suggestiuns for the letnoval Su'jge.-.tioa?' 
 of some of the difficulties. They will be neither new nor ori- 
 ginal. ) 
 
 (a) In regard to child-marriage in a st-.tte of heathenism. I Case of chil 1 
 should propose that we memorialise the GovernUient to consider ii»>»'-"i^- 
 it null and void in case either of the parties refused to consum- 
 
84 MARRIAGE AND DIVORCE. 
 
 FmsT Day, j^afe it on attaining majority. This is one of tliose points in 
 
 ThcliiMoftbe which the voice of nature rises loud above heathen laws and 
 
 ^" J^^ ■ customs, and will ere long' force legislation into tlie course of 
 
 humanity and justice, as it has done in the ease of Suttee, female 
 
 infanticide, human sacrifice, and the re-marriage of Hindu 
 
 Sir H. widows. Sir Herbert Edwards somewhere remarks: "Is it 
 
 not monstrous that a Native Christian, who at eighteen, 
 
 marries n Christian girl of his choice, should be indicted for 
 
 bigamy, because, when he was 2 years old and 2 feet high, 
 
 his parents betrothed him to another baby of the same age and 
 
 height?" The well-known remarks of Sir William Maine may 
 
 fcu- \V. Maine, be also quoted here, — "The ceremonies performed for children 
 
 are a contract made by the parties themselves but made for 
 
 them at an age when they were fully unconscious of the very 
 
 nature of the alliance made for them ; and hence such a contract 
 
 is not of a character to be enforced by indictment at criminnl 
 
 law." According to the law of contracts, an arrangement by 
 
 minors, or made for them by others, is not held valid. 
 
 According to law, minority ceases at eighteen. Any marriage 
 
 contract therefore entered into under this age may be declared 
 
 null and void. If one or both of the parties married under this age 
 
 were to become converts before they lived together as husband 
 
 and wife, and if one or both parties felt an utter aversion for 
 
 each other and persistently refused to enter into the duties nnd 
 
 responsibilities of married life, the law may be so modified as to 
 
 declare their marriage in their heathen state a nullity. 1 know 
 
 the Government has been memorialized on this subject without 
 
 any success. We should reiterate our memorial with greater 
 
 emnhasis until we receive the desired boon. If our petition, 
 
 however, in reference to this subject is not granted in its 
 
 entiretv, we should insist on getting relief in case oF female 
 
 converts to Christianity, specially when their unconverted 
 
 husbands marry one or more wives, and refuse to them the 
 
 position of wives. This is so fiir a request that its justness can 
 
 be ouesticned by none. It would not in any way harm the 
 
 unconverted party, and would give relief to the converted one. 
 
 I am almost sure that if such a cinfercnce as this wait on the 
 
 Government with such a petition, it would not fail to be granted. 
 
 ,, , , (/A In reference to Muhammadan converts to Christinnitv 
 
 iVliuiammaaan ^ -' 
 
 Converts. when both parties have become Christians, it is of the utmost 
 
DISCUSSION. 85 
 
 importance that the validity of t.lieir marriage and legitimac}' Fikst Dat. 
 of their children born after conversion be established in the eye 
 of law. It has been suggested by some that they should be 
 married over again. To this the obvious objection is that this 
 would imply that we did not recognise their former marriage. 
 To remove this objection it has been further suggested that for 
 instance, in the Church of Eiigland the couple might be married 
 by simply reading the latter part of the Marriage Service and 
 tiien by secular proceedings before the Deputy Commissioner 
 or any other Marriage Registr.ir. Such a proceeding would 
 give validity to the marriage in the eye of the Church and the 
 State, and might be adopted with advantage until the legislature 
 could be moved to recognise their first marriage before con- 
 version to be valid. 
 
 (c) In reference to the law of Divorce what we require is a nivoroe. 
 simple law and an inexpensive procedure. This can be secured 
 by adding a section to the present Divorce Act by which divorce 
 suits in which Ijoth parties are Native Christians might beallowed 
 to be brought before ecclesiastical courts or authorities of Pro- 
 testant Churches and tried by them. The decisions given by 
 such courts or authorities should be declared valid in the eye of 
 \&w. Such a privilege is enjoyed by theMuhammadans and the 
 low caste people of this country, ^\'hy should it not be extended 
 to Christians also? A clear provision should be also made for 
 such cases in wliich the whereabouts of the unfaithful party is 
 not known, and in which the physical defects in either party 
 unfit him or her for fulfilling the duties of a married life. 
 
 I shall now conclude by supporting Mr. Hume's proposal 
 that " this Conference a()point a smali Committee, with power to 
 add to tlieir number, and to fill up vacancies, to consider what 
 modifications in the present marriage laws seem necessary for 
 the relief of tiie Indian Protestant Christian community, and, if 
 desirable, to move the Government of India, or if necessary, to 
 move the British Parliament, for such modifications." 
 
 The stibje:-t being now opeu for discussion^ 
 
 The Rev. Sorabji Kharshetji, CM. 8., Poonn,said : — With xhe work of 
 regard to the Marriage and divorce oi' Native I'hristians, and 100 years. 
 their rights, I have no doubt tint under the benign British 
 Government, Native C'hristians, like every o;her community of 
 
86 
 
 MAIUITAOK ASD DIVORCE, 
 
 PlBST DaY 
 
 will it take ? 
 
 DiflBculties 
 pn vent 
 divorce. 
 
 An instance. 
 
 ilcr Majesty's subjects in liifliii, will have tlieir rights in time — 
 in/it'ii fhe commuivty incrronf.'^. But here, I must digress. 
 How is the eori.munity to inrrease? It has taken aliout ]0n 
 years, since the first European Missionaries, Carey, ISIarshmaM 
 an<i Ward set foot on Indian soil, to produce 2,000,000 (in 
 round numbers) of Native ("hristians, according to the census 
 cf 1^01. A thought occurred to me on Christmas Eve, as I 
 hiv awake, beimjf disturbed, by Native Ciiristian boys of tlie 
 Methodist, Pancli Ilowds, and Free Churcli Alihsion, togetlier 
 with those of the ('. M. S., singing carols: T say, the thought 
 occurred to me — A hundred years of preaching and teaching 
 have produced only two millions of Christians, or about 54*- 
 per day : if we go on at tlie same rale, it will take 10,000 years 
 to Christianize the three hundred millions of people in India, 
 and this does not take into account the increase of population 
 in this vast country. Now astronomers tell us that this 
 material world, with the sun and planets, will crumble to 
 pieces before the expiration of 10,000 years. Are these 
 countless multitudes then to die without receiving the blessings 
 which tlie glorious Gospel of C'lirist offers? It is a simple 
 arithmetical problem. India must be (;hristiar,i/,ed. The 
 scejitre of .Jesus must swav from Ceylon to tlie Himalavas. 
 The word of G .d asks: "Shall the earth !)e made" to 
 l)ring f)rth in one day? or sh;dl a nation be born at oner- ?" 
 Ve-i, if we are biif faithful, if loe praij cdrwsflij for (he onl- 
 ponriny of God's Hoi;/ S/>iri/. Then and then only may we 
 expect a Pentecostal blessing such as He gave at the commen- 
 cement of His Churrb when, three tlniusand, and tive tboMSJind 
 were converted in a day- 
 
 The Rev. ,J. Smith, li. M. S. , Delhi, said: — I wish rather 
 to emphasize the importance of the snbj<^ct than to ih'ow more 
 light on it. It is of vital importance to the Native ('hurch. 
 Native Christians sntfer more in their moral chaiacter, from 
 the unsatisfactory state of the marriage and divorce laws, than 
 from any othpr caus-' I am acquainted with. The difficulty is 
 increased from the tact that the lower castes, from whi(di most 
 of our converts are drawn have \\rt adequate conception of the 
 responsibilities invnlved Iti marriage. In nine cases out of ten, 
 where divorce woulil be legally and morally right, there are so 
 many difficulties in the way and so much exjiense involved, that 
 if is impossible to obtain it. We dare not lower the scriptural 
 standard of tlie marringe bond and we cannot set aside the law, 
 !uid so it is often difficult to know what course to pursue. — A 
 lespect ible woman was married to a rnan recently baptized. 
 In !\ short time he ran away taking witli him lier clothes and 
 jewellery. .\lthou^-h the man went back to Ids caste and took 
 another wife she cannot obtain a divorce. The Divorce 
 Court is a hnnlrod miles away at .\mb;i!;i, to go there and take 
 
DISCUSSION. 87 
 
 licr witnesses involves money aid time slie cannnt pive. 1 he Iikvj Ijay. 
 
 result is tliat she takes a ring from finothcr L'liri&tian mnn, 
 
 and enters into an agreement l)y vliicli tliey live lojjetlier as 
 
 man and wife, and are both eut off from fellowship with (he 
 
 (Iliureh. This is a specimen (f eases oeeiiriing continually. 
 
 'IMio only remedy is the imjjrovement of tlie laws relating to RigLtH not 
 
 marriajre and divorce — As to ihe social and legal rights of •' '^ 
 
 Native Cliristians : so far as my own experience g< es jiraci'cally 
 
 they have no rig^hts. The Native official*, lahsildnrs, Daro- 
 
 gas. Police and Native ^Magistrates are all against I hem and 
 
 henre they have no mcfms of obtaining justice. They are 
 
 always liaijle to be seized for forced labour. I have knc^wn Fdrordlin'our* 
 
 tliem Inmdreds of times taken jiway from their hon es and 
 
 compelled to pull punkas, or carry lo»dg, for which they fre- 
 
 t|urntly obtain no p:iy. 1 have assisted them in Couitand paid 
 
 their law expenses, but often to no purp' se. On one < ccasion 
 
 I was out in tiie district; theie was a Survey psnty, with an 
 
 J'^uropean at its h( ad near at lumd, and the 'I'ahsildar had 
 
 ordered 'he po^r peopk' ti; cut aid bring in fifty mannds of 
 
 grass, I made cateful cnqniry and found the s'atement true. 
 
 Onretiiniing to town I went dnectto tl'C Deputy Conn issioner 
 
 who at oi'ce sent a subordinate Knrf)pean ( thcer to nake en- 
 
 (juiry on the spot. He excluded the J*olice and Chaprassis and 
 
 alone asked the men abnnt the grass. They denied the whole Afraid to 
 
 matter. On a snbsfcp'ent vis-it I a.-ked why they had denied confess. 
 
 the iiict, and they replied that for ih' ir very lives they durst not 
 
 confess it, for the Nntive officials would render their lives 
 
 miserable and drive them away from their villages. Thus the 
 
 men are afrjiid to maint;iin fh' ir rij^hts; noi- will this stnte of 
 
 things be remedied until the Native Clui-tians are raised to a 
 
 higher and belter social condition; and this Christianity is fast 
 
 accomplishing. 
 
 Kam Charan Banuhji, E?q., (iilcntta, said: — 1 have had 
 time just to glance over one of the papers, that by Mr. Ilnme. 
 I woulii ])oint out what appears to me to he a nnsa[)prehension, 
 on the part of Mr. Hume of the ])resent; state of tlie law as re- 
 (>ards marrisiges between Native Ciuistians and non-Chiistians. jjaniaKe 
 Mr. Hume seems to think that Act II. of]892 prohibited marri- between 
 ages between Native Cliristians and noii-('liristians. That Act, non- Christian 
 however, decdared only that snch marriages ciiild not be legal- ^"^ Clmsti.-m 
 ly performed under Part VI. o( the L dian Christian .Marriage 
 Act. But Native Christians are free to be married under other 
 Parts of the Act, and nnder ihos<- other Parts, they nmy still 
 be married to non-(."hristians. I will, in tbc n(Xt place, venftire 
 to I oint out a fallacy in the Paper. 'I hat (alhey consists in the 
 applicatiim, ex j.ost fae/o, of 'he Chrif tian theory of n arrifige to f^ball nou- 
 mauia-ics contracted while both tie parties weie v( t non-( luig. Christian 
 tinns, A marriage may be none (he less real, although it does ,.p(>Q„.„j^p^ p 
 
S8 
 
 MARRIA(-E AND DLVORCF. 
 
 First Day. 
 
 Legislation 
 necessary. 
 
 A man with 
 two wives. 
 
 not come up to one's ideal. If tlie que.stion before the Conference 
 had been the Christian Theory of Marriage, I should have been 
 prepared to set up eren a higher standard than that of the paper. 
 Bui the question before it is, whether or not we shnuh), as 
 Christians, recognise marriages contracted while yet the parties 
 were non-Christians. No doubt Cluistians are bound to annul 
 relationships that involved sin. But who can read the account 
 of the institution of marriage in paradise, and contend that 
 Hindu marriages are sinful, because the consent of the parties 
 was not a condition precedent to their contraction? If then, the 
 only indictment against Hindu marriages is that they some- 
 times involve hardship to the converted partner, I would 
 confidently submit that no Christian should be impatient of 
 personal hardship, in the face of the conjunct consideration, 
 that the hardship was an outcome of a bringing together in the 
 dispensation of Providence: and that the impatience, if coun- 
 tenanced by law might, in many cases, mean lifelong misery to 
 an innocent Hindu girl, who would not have the same freedom 
 to re-marry, and would, in all cases, preclude the exercise, after 
 the Pauline precept of a converting influence on the unconverted 
 partner, and hinder the Master's cause by lending colour to the 
 common imputation of unworthy motives for conversion. It 
 would be disastrous, therefore, for the Conference to commit 
 itself to any proposition that aims at unsettling marriages 
 already contracterl, and held sacred by the nation. 
 
 J. Simeon, Esq., Allahabad, said:— If I understand rightly 
 the heading of the subject under discussion, I think it refers to 
 converts only. But on reading the papers written on the sub- 
 ject, it appears to me that it also relates to the Indian Chris- 
 tians who do not stand in need of any legislation in regard to 
 their marital and divorce rights. There are already laws th»t 
 govern those rights. No doubt legislation is necessnry for the 
 converts, and steps must be taken in moving the Government 
 to enact such laws as may remove the hardships under which 
 they labour after embracing Cliristianity. It does happen that 
 a person, after his profession of (.'hristianity finds it verv difh- 
 cidt in inducing his wife to come and live witii him. Some- 
 thing must be done to remove tiiis grievance. But I desire to 
 say that in no case should we encourage a convert to have more 
 wives tlian one. I know an instance of a Muhammadan who 
 came to be baptized. This man had two wives — a fact which he 
 concealed from the Missionary. After his baptism it turned out 
 that in addition to tiie wife who was baptiz'^d with him, he had 
 another one. This caused great anxiety l)0ih to the Missionary 
 and his councillors. Now what should be done in such a case .' 
 Speaking for myself I should say that such a man slionld not be 
 admitted into the Christian community, because (,'hristianity 
 does not countenance the possession of two wives at one and the 
 
DISCUSSION. 89 
 
 same time. Apart from the point relating to converts, I desire -Fikst Day. 
 to say that something should be done for the Indian Christian 
 community generally. Some representation ought to be made to 
 the Government that Indian Christians be treated in the same Christians 
 manner as any other subjects of Her Majesty the Empress of should eujoy 
 India. We are all awaiv of Her Majesty's gracious Procla- 1^^^'^ 
 mationof 1858. Mr. Peikins has properly referred to the posi- ° 
 tion of the Indian Christians as an impoitant community 
 deserving- the same attention and treatment from Government as 
 any other class of people. 
 
 Mr. W. H. CaxAII'BEIjL, M. A., B. d,, L. M. S., Cuddapah, Few cases 
 Madras, said : — There have been very few difficulties in the among- high- 
 Cuddapah district in connection with converts from the caste converts. 
 higher castes. There have been from two to three hundred 
 such converts within the last seven years, and in all cases the 
 people have continued to live in their homes and associate as 
 usual with friends and neighbours. In only one case has a 
 wife refused to live with her husband after baptism, and in 
 this case the refusal was due not so much to religious into- 
 lerance as to resentment of the somewhat harsh langirage ol 
 the husband's Christian relations. It is in connection with the 
 ■work among the lower classes that dithculties arise. The 
 marriage tie is very loose among these classes, and husbands 
 and w^ves frequently separate and form irregular unions with j^ut more 
 other men and women. Such unions frequently become per- among the 
 manent, and the parties to them become to all intents and lower caste 
 purposes man and wife. What is to be done when such people converts. 
 profess Christianity and ask for baptism? (3ur rule has been Should 
 to refuse baptism, but from a number of cases in which the Baptism be 
 people seemed really genuine Christians, it would appear as if refused". 
 we have been wrong in doing so. In one or two such cases 
 which occurred recently, the people have been baptized. Is it 
 lawful to marry such people in cases in which they have, when 
 heathen, received a writing of divorce from the village pancha- 
 yat? Whatever be the present law, some way ought to be 
 made by Aviiich such people can enter the married state and set 
 themselves right with society. At present there seems to be 
 none. 
 
 The Rev. J. P. Jones, m.a , A. B. F. M., Pasumalai, Madura, 
 Madras, said : — I think we should carefully distinguish be- 
 tween the rights wdiich are guaranteed to our people by the 
 laws from those which they actually enjoy ; for the conditions Eights. 
 of society here are such that our Christians, especially those 
 from the lowest stratum, do not receive all the benefits of the Not all enjoy- 
 law. But my observation has taught me that they receive ^^' 
 fully as much as, yea more than, their non-Christian relations But more 
 and neighbours. The protectiou of Christianity through than by non- 
 the Missionary has secured to them an immunity from some Cliristians. 
 
 12 
 
90 
 
 mabhiaoe and dtvouce. 
 
 FiBST Day. 
 
 MaiTiasi'e 
 Law, 1892. 
 Diffifiiltio.i. 
 
 Divorce a 
 difficultv. 
 
 Illiistra tioii . 
 
 The term 
 "Native." 
 
 of the annoyance and injustices which are the common lot of 
 their heathen brethren. But in reference to marriage and 
 divorce, tliere are not a few serious disabilities by which the 
 law itself fetters our community. For instance the marriage 
 law of 1872 gave us, as we interpreted it, the right to marry 
 Christians to non-Christians, and this we did for years on 
 receiving promise from the non-Christian party that he or she 
 Avould at once become a Christian. But we are informed that 
 recent Governmental interpretation forbids this. The conse- 
 quence is that several young men from my congregations this 
 year have had to be excommuniL-afced for forming unlawful 
 alliances with heathen women all of whom were willing to 
 become Christians. But as they did not live in villages where 
 we had congregations, and therefore could not be enrolled in our 
 registers or receive instruction, we would not marry the nnen to 
 them ; and the men claimed that no suitable Christian women 
 were available. I have experienced a difficulty in reference to 
 divorce also. A Christian of one of my congregations came with 
 his wife out of heathenism years ago. After some years of 
 happy domestic life as Christians the wife fell into sin and 
 ran away with another man and criminally lived with him in an 
 adjoining village. Her husband sought divorce frnm her, that 
 he might in his lonelines, take another and a Christian wife. I 
 consulted the District Judge who told me that, as the rules of 
 the caste in which they were married while heathen made mar- 
 riage undivorccable, no separation was possible even though the 
 woman lived in public sin. This man again, after waiting some 
 years vainly" boping to accomplish his end, finally cut the 
 gordian knot by taking unto himself the woman whom he desired 
 to marry. It seems to me that difficulties of these kinds ought 
 to be removed and more consideration shown by the laws to our 
 poor peof)le. 
 
 The Rev. H. J. Bruce, b.a., A.B.F.M., Satara, said: — I 
 wish to allude to a statement made by the first speaker. He 
 has been pleased to call my name before this Assenibly and 
 charge me with having used the term "Native Christian" in 
 a contemptuous manner. Now I must plead guilty to having 
 used the term " Native Christian." I have used it for thirty 
 years. It has been in common use, and I doubt if there is one 
 person in this Conference who has not used it. I have noticed 
 that our Native Brethren who have spoken this afternoon, 
 have all used it on this platform. But that I have ever used it 
 in a contemptons manner I utterly deny. The subject before us 
 thisafternoon,"The Social and Legal Rights of Native Christians," 
 is one in which I have been intensely interested during the 
 last 15 years. I have made great efforts to secure for our 
 Christians some of the simplest and most common rights ot 
 man. Manv and many cases T have had to deal with, and there 
 
DISCUSSION. 91 
 
 is selJotn a time when I do not liave one, two or three or more Fiest Day. 
 cases on my liands. Let me mention one or two of these cases. — 
 
 Some years a^o we sent some of oui- preachers to live at Wai, a 
 city of 10,000 inhahitants, and situated on the Krislnia 
 river. It is wholly o'iven to idolatry, find when our Christians ^^?^® ^* 
 went there they were not allowed to go into the native hazaar. 
 For six months 1 counselled ))atience, until it hecame evidentthat 
 patience was no longer a virtue. Our })eople were not allowed to 
 purchase their daily supplies; and .at last I went with them to 
 the Miigistrnte, and the case was soon brouglit to tiial. '1 he 
 principal offender was a religious mendicant, and when the case 
 went against him the people hronght hags of money, ready to 
 pay any amount of fine to get him free. But the Magistrate, 
 who was a most excellent man, said in his finding, that as the 
 man was a beggar he had nothing to pay a fine with. If he 
 should line him others would pay the fine and it would be no 
 punishment to him. Hence the only way to punish him was 
 to put him in jail, and he was sentenced to fifteen days' imprison- 
 ment. That settled the question for Wai, and from tliat day to 
 this our Christians have been able to purchase their supplies in 
 the bazar. — I had another case which it took five years to Water from 
 settle. It was the f)uestion whether our Christians should be the river, 
 allowed to dip their cups from the banks of the Krishna river. It 
 first went to the Assistant Collector, and after the usual delays 
 it was decided in our favour. The villagers apf)ealed to the 
 Collector and the decision was confirmed. They appealed to 
 the Governor with the same result. Again they appealed to the 
 Viceroy of India, and when they could not gain their case they 
 talked about carrying it up to the Queen's Privy Council, but 
 they could not raise money enough to pay the cost of such an 
 appeal. Hence the case was diopped, and our Christians are 
 now allowed to dip their cups at the banks of the sacred 
 Krishna river. — I could mention many other rases, but time 
 will not allow. I believe it to be our duty to do what we can to Our duty. 
 secure these common legal rights for our Christians. We 
 cannot stand by and see them suffer. I do not so read my duty 
 in the Gospel of Jesus Christ. Our Christian community is 
 rapidly increasing. We are laying foundations for the future, 
 and we may expect that any Christians in the future will enjoy 
 just those social and legal rights which we secure for them, now 
 in the beginning. 
 
 The Rev. J. E, Padfield, b,d.,C.M.S., Masnlipatam, said: — 
 With reference to the wiiole question of the lower or 'Depressed' 
 classes, it must be borne in mind that, as far at least as my 
 experience goes, the Christians of the lower orders do not Disabilities in 
 labour under any disabilities other than those to which the common -with 
 heathen of like classes are subject. — As to the matter of ^^'^*^^^' 
 marriage and divorce amongst these classes ; as heathen they 
 
92 
 
 MARRIAGE AND DIVORCE. 
 
 FiEST Day. 
 
 Marriage tie 
 loosely held. 
 
 A difficulty. 
 
 Baptism with 
 a view to mar- 
 riage. 
 
 ' Native' or 
 ' Tudiau.' 
 
 hold the marriage tie very loosely and it seems to be a very 
 siiuplf thing amongst them to get a divorce. This is done in 
 various ways, sometimes by merely going before witnesses, 
 breaking off the marriage thread or perhaps even by returning 
 the jewels given at marriage. A more formal mode is for the 
 parlies to take a written document from the village jSJagistiate, 
 which for all intents and purposes constitutes a regular and 
 sufficient act of divorce amongst these people. — A difficulty arises 
 as to what should be done when parties thus divorced, one or 
 both, become Christians ; can we recognize such a divorce as 
 legal and proceed to marry, after a Christian manner, any 
 thus separated ! Most probal)ly the one who may remain a 
 heathen has already re-married, at^ter the heathen fashion, and 
 thus admitted the complete severance of the former bond. The 
 dirticulty here propoimded was felt to be so great, that at a 
 recent meeting of our Central Church Council, we resulved to 
 ask the Bishop of Madras to obtain legal opinion on the point 
 for our information and guidance. A word must be said witli 
 reference to the baptizing of a heathen young man or woman 
 with a view to marriage with a Christian party. This mode 
 of action was defended by a previous speaker. For my part I 
 must here differ from such an opinion ; I hold that suc.i baptisms, 
 and I fear there are many such, ae calculated to have a most 
 pernicious effect upon the Church at large, besides being a 
 prostitution of a most sacred sacrament. I always refuse to 
 entertain such proposals, and 1 have seen much evil resulting 
 from acting upon such unsound principles. Of course there 
 may be individual cases calling for different action, but, as a 
 rule, such baptisms are to be deprecated. It must be borne in 
 mind that such a course of action is not called for on account 
 of warm affection between any two parties, one of whom may 
 be a heathen, as owing to the e.Ktreme youth of the parties to a 
 marriage in this country, and also to the mode in which 
 marriages are arranged, such a sentiment is perhaps never au 
 element in the transaction. It is chiefly caused by some degree 
 of consanguinity between the parties; within which degree, 
 marriage, according to Hindu theory, should take place ; but 
 this is a Hindu and a heathen idea that ought never to 
 influence us, but which ought rather to be opposed. 
 
 The Rev. 11. A. Hume, m.a., A.B.F.M., Ahmednagar, 
 said: — In reference to the suggestion of our friend, the Rev. 
 Appaji IJapuji, let us all try to use the term ' Indian' Christians 
 rather than 'Native' ('hristian. 'Indian' is a more correct term, 
 and since some of our Indian brethren much prefer it to the 
 term ' Native," let us try to use that designation w hich displeases 
 none and which gratifies some. On the other hand, most of us 
 do not use the term 'Native,' with any dream of disparagement. 
 Therefore, our Indian brethren and sisters should not be sensitive 
 
DISCUSSION. 93 
 
 nor imagine that those who do use the term 'Native' use it as a First Day. 
 disparaging designation. 
 
 In regard to the wafer question and other snrial matters, The water 
 I think that while we all heartily desire tn see Indian Christir.ns question. 
 rise in the social scale and enjoy all advantages, and while we 
 will do all we jiroperly can to secure these for them, yet they 
 themselves should he slow to claim as legal rights straight after 
 bapti.^m advantages wliich .they did not have hefore baptism. 
 
 In regard to the criticisms of mv legal friend, Mr. Kali Charn 
 Bnnurji, his position and the position of the few who think like 
 him, is distinctly described in my paper. I said, "While most Consent 
 Christians consider that consent is essential to true marriage, essential, 
 some Indian Christians hold that ceremonies of so-called child- 
 marriage constitute true marriage ; and therefore that, if prior 
 to cohabitation, one of the parties become a Christian or both 
 lieconie Christian, he or they and other Christians should con- 
 sider those parties as if bound by true marriage." So my 
 fallacy of which he speaks is simply the fact that most 
 Christians do recognize consent as essential to tiue marriage. 
 I have heaid one who holds Mr. Banurji's position say that 
 he considered even the ceremony by which a child was 
 married to a tuisi plant a true marriage But beyond a ques- 
 tion the tyino- of the clothes of one child to those of an- 
 other child and saying a few words, all of which those children 
 cannot appreciate, do not alone, prior to intelligent consent 
 by tlie parties themselves, constitute true marriage in the Chris- 
 tian sense. Unquestionably the spirit of Christianity requires 
 us to consider the welfare of others as well as of ourselves. So 
 if any one has become a Christinn, and his or her non-t'hristian Patience 
 partner is for this reason unwilling at first to live with him or recommended, 
 with her, the spirit of Christ would not lead the Christian imrne- 
 diatchj to seek legal separation. It would lead the Christian to 
 delay in the hope that the non-Christian j)artner might eventually 
 be led to come to him or to her, and al-o to Christ. But, on the 
 other hand, there are thousands (;f our Indian Christian sisters 
 for whom in child liood some fo-called marriage ceremonies were 
 jierformed by their elders, which sisters could not now recognize 
 the faces of their nominal husbamis, because they never have Difficulties of 
 had any relations of any kind with them. Many of those no- female 
 uiinal husbands have true wives with whom they live and by converts, 
 whom they have had children. It is impossible for our Chris- 
 tian sisters to live now with those nominal husbands. If they 
 have not lived with their husbands, they ought not to be held 
 bound to do so, by law or conscience, unless they intelligently 
 choose to do so. Apart from compulsion to remaining in the 
 marrie 1 state, in regard to all otlier matters of honour or 
 money, I have said in my paper: '' Child-marriages where eMers 
 enter into any engagements whatever for young people, prior to 
 
94 MARRIAOE AND DIVORCE. 
 
 FiKsr Day. coliabitatiou .... should be carefully considered by all con- 
 earned. If any persons disregard them without sufficient cause, 
 the civil courts should be available (o settle questions about 
 equity and honour. But no one should be compelled to live in 
 a married relation who lias not voluntarily entered it." 
 ITieludiau Passing over other matters it is important to consider the 
 
 Christian recent interpretation of the Indian Christian Marriage Act by an 
 \ *?'^^'''°*' amendment re/juiring lioth parties to be Christians, and making 
 legal, marriage iinpossiMe where only one party is a Cliristiaii. 
 Most Christian churches have no such absolute prohibition, 
 and the strictest churches have provisions for dispen- 
 sations for a marriage with a non-Christian in special cases. 
 In most Christian communities iu India such mixed marriages 
 have been so numerous that Government has been obliged to 
 pass an Act validating them. Where did Government get the 
 ir.oral right to make a stricter standard than the Churches, in 
 matters purely religioKs, and not merely of morality and in- 
 heritance? In some cases this strict secular \^\y prevents and 
 will prevent men and women who live together and who wish 
 to live as husband and wife from being legally married. In so 
 vital a matter as marriage with its far-reaching consequences, 
 it is a serious danger for Missionaries to aid or to countenance 
 illegality. But this is being done and it will be done in some 
 Divorce communities in many cases unless the secular law can be modified, 
 
 difficult and Moreover, if there is not some simple, inexpensive way by which 
 expensue. legal divorce can be had for those who were never truly mar- 
 ried in the C'hristian sense : and Christians, disregarding the legal 
 obligations, enter by (Christian ceremonies into true married 
 relations with others ; then if they afterwards tire of these 
 latter and true relations, they ai'c in temptation to discard them 
 by saying that these relations being illegal are not binding. 
 The Bombay High Court through ]Mr. Justice West some time 
 ago had to make a very painful discussion of such a nature. 
 Another Mr. Banurji suggests that, if all Indian pastors and Missionaries 
 
 difficulty. were given license to perform nil the marriages covered by the 
 Indian Christian iMarriage Act, i.e., if every Indian pastor w'a.s 
 licensed to solemnize mairi.ages between European (Jhristians: 
 then, as the law allows legal tnarriage to a European Christian 
 with a non-Christian, in the cases where a non-('hristian was 
 not ready for baptism, a legal marriage of such a person with a 
 Christian could be performed. To this suggestion two objections 
 occur to me. 1st, (iovernnieut will not give any one a license 
 to do a thing which he is not (jualified to perform, and Indian 
 pastors who do not know English are not (qualified to solemni/.e 
 marriages between Europeans, -nd, It is a question whether 
 under any part of the Indian (christian Marriage Act an Indian 
 Cluistian could be married to any Indian except a Christian. 
 A practical .-\s this whole subject is very important in order that it may 
 suggestion. 
 
Discussiox. 95 
 
 receive the careful attontiou needed with the approval of l''iKsr Day. 
 the Business CommitcPj I propose the following resolution : — 
 " That the Rev. H. K. Perkins be asked to communicate with 
 the Missionary Conferences and Missions in India with a view 
 to forming a Committfe on this subject. 
 
First Day. 
 
 in.— WORK AMONG LEVERS. 
 
 Recognized 
 as Mission 
 Work. 
 
 AFTERNOON SESSION. 
 Small Hall— 2-30 to 4-30 p. m. 
 
 The Rev. J. HusBANDj f.e.c.s., U. P. M., Ajmere, 
 Rajputana, in the chair. 
 
 After prayer had been offered the Chairman said he 
 thought it a fitting thing that work among lepers should 
 liave a place in the programme of the Conference, 
 although personally not having wrought among this 
 unfortunate class, he could not contribute anything of 
 value to the discussion. There were^ however, those 
 present who had great experience in such work, and he 
 felt sure that what they. would hear would tend to deepen 
 their interest in this important work, and lead to more 
 being done for the amelioi'ation of the sad condition of 
 those sufferers. Medical science, as yet, had found no 
 cure for leprosy ; and it became them as Missionaries to 
 do all in their power, not only for the alleviation of their 
 physical sufferings, but to point them to Him Who, while 
 on earth, did not spurn contact with the poor despised 
 leper. 
 
 PAPER. 
 
 By Wellesley C. Bailey, Esq., Secretary of the Mission 
 to Lepers, Edinburgli. 
 
 It is ail encouraging sign of the times that at this the third 
 Decennial Coniertnce, Mission work amongst lepers is to be 
 one of the topics for consideration. At one time work amongst 
 lepers would have been considered of too little importance to 
 have found a place at such a Conference as this, but, tliank 
 God, that day has gone by. This form of Christian effort is 
 now recognised as distinctly and directly Mission work, and not 
 merely humanitarian or pliilantliropic. 
 
I'APER BY W. 0. BAILEY, ESQ. 97 
 
 The Moravians were the first in this tieUl, and led the van in ^''"'^' D^^- 
 this, as they liave done in so many undertakings of difficulty 'T^"" ^J^t.i"<i- 
 and danger. Wlierever true heroism is necessary t!ie Moia- ^^'^'^'^" 
 vians are always willing to go. Not that I wish to be understood 
 as claiming any special heroism t\>r those who work ainono-st 
 le|)ers, but whe:i the Moravians first undei'took this work in 
 Ilemel en \vdo {"■ Heaven and Earth,'" the Lejoer Settlement 
 of South AtViea), as the disease was then understood, a very 
 great deal of heroism was necessary to enable them to carry 
 0:1 the work that tiiey did. It is utterly wiong-, however, to 
 suppose that they buried themselves for ever amongst the 
 lepers, or that they were imprisoned for life in the Leper 
 Settlement. In brief, this was what took place. I quote now 
 from a small pamphlet, " Self-Devotedness in the Service of 
 Christ," issued by the Moravians themselves, aud written by 
 one of their own number, the venerable Bishop La Trobe: — 
 " It was on 2Gth February 1819 that Brother Lemmertz, one History of 
 of the missionaries at Genadendal, visited the institution, ai^j then- Work, 
 both in public discourses and in private conversations, directed 
 the atfiicted inmates to Jesus the only Physician of souls, Who 
 gives remission of sins in His blood, and thus distils peace into 
 the troubled conscience. About seventy attended, aud several 
 were awakened to a sense of sin, and led to inquire — "What 
 mast we do to be saved?" 
 
 "In 1820, a large and substantial hospital, with a house for 
 a physician, was erected; and in 1822 the Governor, Lord 
 Charles h^omerset, addressed a letter to the Superintendent of 
 our Mission, earnestly entreating- that a missionary might be 
 sent to manage the institution, and to instruct its inmates in 
 the doctrines of Christianity. 
 
 "At the desire of. the benevolent Governor, the proposal was -pi , t .-f 
 made to Brother Leitner and his English wife, to undertake 
 this self-denying, repulsive, and perilous duty. 
 
 "Moved with compassion for the poor sufferers, and impelled 
 by desire to save their souls, Brother and Sister Leitner left 
 Groenekloof, and giving up the loved society of their fellow- 
 missionaries, and the esteemed privileges of a well-orgauised 
 church, entered, 21st January 1823, on the duties of their 
 isolated situation, amid this mass of human misery and 
 13 
 
98 
 
 WORK AMOyO LEVERS. 
 
 FiEST Day. 
 
 Death of 
 
 Brother 
 
 Leitner. 
 
 Brother 
 Tietze. 
 
 Leper Home 
 
 near 
 
 Jerusalem. 
 
 corruption. When Brother Leitner went to Hemel en Arcle to 
 take charge of the Leper Institution, the fear of contagion was 
 so great that the chaplain of Caledon, who paid a visit to the 
 patients three times a year, did not venture to enter a house, 
 but spoke to the sufferers from a distance." 
 
 For six years did Brother Leitner continue his arduous and 
 Christ-like work in that terrible abode of living death. He 
 fell at his post, though, happily, not a leper. The following is 
 the touching account of his death, as given by Bishop La 
 Trobe: — "On EasterMonday, '20th April 1829, having preached 
 with great earnestness on the subject of the season, he pro- 
 ceeded to administer the rite of baptism to one of the converts. 
 During the prayer offered up over the candidate, his voice was 
 observed to waver, and, while in the very act of baptizing, as he 
 was uttering the words, ' Into tho death of Jesus I baptize 
 thee,' his hand suddently sank, and, canght in loving arms, he 
 was conveyed out of the church, amid the loud weeping of the 
 whole congregation. Before medical aid could be obtained his 
 redeemed spirit had taken its flight into the mansions of eternal 
 bliss, at the age of fifty-nine years." The Leitners were fol- 
 lowed by Brother and Sister Tietze, who remained in the settle- 
 ment nearly ten years, when Brother Tietze too may have been 
 said to have fallen at his post. This is what Bishop La Trobe 
 says of him : — '' In this devoted spirit Brother Tietze laboured 
 for nearly ten years, remaining at his post till he became so 
 dangerously ill that three times he seemed to breathe his last. 
 He however, recovered sufficiently to be removed to Genaden- 
 dal, where he lingered in much suffering till 18th April 1838, 
 when he fell gently asleep in Jesus.' Next came Bi other and 
 Sister Fritsch, who were followed by Brother and Sister Lehman. 
 It was while the Lehmans were in charge that the settlement 
 was moved from Hemel en Arde to llobben Island, in 184G. 
 These devoted labourers were followed in turn by the Stoltzes, 
 Bi'other Wedenman (who was once for two years without a visit 
 from any of his brethren on the mainland), the Kusters, and 
 Brother John Taylor. 
 
 At present, as is pretty generally known, the Moravians 
 have an interesting leper home near Jerusalem, where there 
 are men and women who for Christ's sake are in hourly 
 attendance on the suffering inmates of that institution. 
 
PAPER BY W. C. BAILEY, ESQ. 99 
 
 I wish, however, in this paper to deal with this question as I^iRst Day. 
 an Indian one, and to look at it from a Missionary standpoint Early efforts 
 rather than any other, though it will be necessary to take a ^^ I^<iia- 
 brief glance at one or two other aspects of the case. 
 
 From comparatively early days Protestant missionaries were, 
 in their individual capacity, to be found ministering to lepers, 
 though it was not until the year 1874 that the eflPort was made 
 in Ireland which resulted in the formation of what is now so 
 well known as " The Mission to Lepers in India." 
 
 As far back as 1847, a yonng officer (now the Hon, Sir 
 
 Henry Ramsay, C.B., K.C.S.I.) was so struck by the pitiable 
 
 condition of the lepers in Kuniaon that he made up his mind to 
 
 do what he could to relieve them. In 1849 he built them an Leper 
 
 asvlum in Almora, and handfd it over to the superintendence of .f^^""^"^ 
 
 ' . . Alinora. 
 
 the Rev. J. H. Budden and his wife, who had just arrived in 
 
 Almora as missionaries of the London Missionary- Society. Mr. 
 and Mrs. Budden took the work up as a labour of love, and Mrs. 
 Budden was especially attentive in ministering to the lepers, 
 whom she used to visit regularly and instruct in the things of 
 God ; but this devoted worker was called to her rest and her 
 reward without being permitted to see the fruit of her labours. 
 And yet I believe that her husband attributed the greater part 
 of the wonderful revival which broke out shortly afterwards, to 
 her patient seed-sowing in the soil of leper hearts, then consi- 
 dered so unpromising. 
 
 In the years 1864 and 1865, while Mr. Budden was at home 
 seeking rest and change after his sad bereavement, and while 
 the asylum was in charge of the Rev. Mr. Hewlett, of Ninety six 
 the same Mission^ a wonderful work of grace began in the j^^^ked in 
 asylum, and during two years ninety-six of the inmates were two years. 
 received into the Christian Church by baptism. Altogether 
 some four hundred converts have been gathered into the visible 
 Church from that one institution. 
 
 About the year 1860, the late Rev. James Vaughan, of the Calcutta 
 C.M.S., began his work in the Calcutta Leper Asylum, and LeperAsylum 
 was the means of leading many of the poor sufferers to the 
 Saviour. He was succeeded by the Rev. Dr. Baumann, of the 
 same Society, who took a great interest in the welfare of the 
 lepers, and visited them regularly. He in turn was succeeded 
 by the Rev. T. W. Hall. 
 
100 
 
 WORK AMOyO LEPERS. 
 
 First Day. Id 1868, the late Dr. John Newton, of the American Presby- 
 Dr. John terian Mission, began his noble and self-denyhig efforts in behalf 
 
 Newton. of the lepers. He was pre-eminently the lepers' friend. 
 
 He tended them as a mother might her child. He was a 
 medical man, and so was able to do a great deal to relieve their 
 sufferings. But it was as the physician of the soul that John 
 Newton shone. He was unceasing in his efforts to lead the in- 
 mates of the asylum to Christ. I have seen him pass into one 
 of the huts where there lay a poor suffering leper, whose physical 
 condition it would be painful even to describe, how much more 
 to witness, and vet he would never hesitate to du all in liis power 
 to give relief to the body or bring comfort to the mind. He 
 was greatly blessed in his work amongst the lepers, and to this 
 day the aroma of his saintly life hangs aiound the Subathu 
 Hills. One who knew him well says of him: "Contemporary 
 names may be heard of in history, but his will, I helicve, live 
 for ever in the lower Himalayan mountains." He died amongst 
 his lepers, and every one of them who could crawl to the grave- 
 yard was present at his burial. From his death-bed he wrote 
 me a post-card, commending his beloved lepers to his aged 
 fatlier's and my care. So deep was the distress amongst the 
 inmates of the Asylum at the loss of their beloved Doctor sahib, 
 that several of them left Subathu. 
 
 Among the present out-standing workers amongst lepers may 
 be mentioned a few who by no means exhaust the number, viz. 
 — Rev. H. Uffmann, and Rev. F. Hahn, of Gossner's Evangeli- 
 cal Lutheran Mission ; Rev. E. Guilford, Rev. W. J. Richards, 
 and Dr. Arthur Neve, of the C.M.S. ; Rev. G. M. Bulloch, and 
 Dr. Fry, of the L.M.S. ; Rev. W. Walker, and Dr. Barkhurdar 
 Khan, of Ohumba; Rev. C. W. de Souza and Rev. W. P. 
 Byers, of the ]M. E. Mission ; and the Rev. A. H. Bestall, of the 
 Wesleyan Mission in Mandalay. 
 
 My own interest was first awakened in the leper at the 
 the mission to Ambala Asylum in 1869, There I found the late Rev. J. H. 
 Lepers. INIorrison, D.D., devotedly attached to the inmates of that 
 
 institution. I visited the place with the good Doctor, and very 
 soon felt that if ever there was a Christlike work in this world, 
 it was to go amongst these poor sufferers and take to them the 
 consolations of the Gospel. I remained in Ambala till 1872, and 
 continued to work in the Asvlum with an ever-increasing interest. 
 
 Present 
 workers. 
 
PATER nr W. C. BAILFA', E!^Q. 101 
 
 During a l)rief visit to Ireland in 1874, the seed was sown Fibst Day. 
 which has home fruit in what is now known as "The Mission 
 to Lepers." This Mission, horn in Duhhn, is now at work in 
 ahout tliirty different centres, and in hearty co-operation with 
 twelve different Missionary Societies. Recently work has 
 been hcgun in Burma and China, and the Comnuttee are now 
 asked to extend their operations to Japan. 
 
 Looking at India alone we find the Society at work in the ^^^^.^^'^ *;J^t' 
 
 , ,, . ' -r> 1 r*- V 'Society 18 at 
 
 following places to a greater or less extent : — Rawal Pindi, work. 
 (A.P M.h Sealkote (A.U.P.), Chamba (Church of Scotland\ 
 Dharmsala (C.M.S.), Tarn Taran [C.M.S.), Ambala (A. P.M.), 
 Subathu (A.PM.), Dehra(Il.P. of America), Roorkee (A.E.M.), 
 Almora (L.M.S.), Pithora (A.E.M.), Moradabad, Allahabad, 
 (A.P.M.), Bhagulpove (C.M.S,), Ranigung (Wes. M.), Asansol 
 (A.E.M.), Calcutta (C.M.S.), Pmulia (Goss. Evan. L.), 
 Lohardugga (Goss. Evan. L.), Bhandara (Free Church of 
 Scotland), Mangalore (Basel Mission), Calicut (Basel Mission), 
 Alleppey (C.M.S.), Neyoor (L.M.S.), and Madras (C.M.S.), 
 also Colombo (Baptist Mission), and Mandalay (Wes. M.). 
 
 Tiie above may be divided into eighteen centres of greater, 
 and nine of less importance, while the eighteen may be 
 subdivided into ten, for which the Mission to Lepers is entirely 
 responsible, and eight which it aids largely. 
 
 The Mission to Lepers has not as yet sent out any mis- How it 
 sionaries of its own, but carries on its work by the kind '*™rks'. 
 assistance and co-opecation of the missionaries of the different 
 Societies already in the field. Its plan of operations is to assist 
 missionaries who have already asylums in their charge, or to 
 estal)lish new institutions, and put them in charge of missiona- 
 ries."' It will be thus seen that the Mission is at once 
 unsectarian and international, while it is not supported by any 
 one Church or people, but derives its income from the 
 voluntary contributions of Christian people in different parts of 
 the world, though thus far almost all its funds conie from Great 
 Britain and Ireland. 
 
 The cbief object of the Mission is to preach Christ to the Its object. 
 lepers, for it has been long since recognised that the only hope 
 
 * The Secretary will be glad to hear from auy missionary wishing' to 
 commence work amongst lepers. 
 
102 
 
 WORK AMOy'G LEPERS. 
 
 FiRHT Day. 
 
 Homes for 
 
 imtainted 
 
 children. 
 
 Results. 
 
 Rev. H. 
 
 Uffmann. 
 
 for this stricken class is the Gospel of Jesus Christ. By 
 medical skill and kind care a great deal may be done to relieve 
 pain and to alleviate generally the condition of the lepers, and 
 this the Mission to Lepers does to the utmost of its ability, but 
 the great aim of the Mission is to minister to the spiritual rather 
 than the material necessities of those sufferers. 
 
 Within the last few years the Mission has taken a new 
 departure in providing Homes for the untainted children of 
 leprous parents, the object being to save the children from 
 falling victims to the terrible disease of their parents, and to 
 train up the little ones for Christ. The Society has at present 
 four such Homes of its own, and supports children of lepers at 
 several other places where they can be separated from their 
 parents. The success which has attended this branch of tlie 
 Society's work is beyond all our most sanguine expectations, 
 there being, up to the present, but one clear case of the disease 
 appeai'ing afterwards in any of the children. 
 
 The most encoui'aging feature of work amongst lepers is the 
 blessing which attends the preaching of the Gospel to them. 
 There is perhaps no class of people so open to receive instruc- 
 tion, and upon whom it has such a quick and powerful result. 
 Last year as many as seventy-nine {)ersons received baptism in 
 our various institutions, and this year the number will probably 
 be much larger. In these institutions the inmates who all came 
 in as heathen are now almost all Christians ; and it should be 
 borne in mind that becoming a Christian ])rings with it no 
 additional j)rivilege or earthly advantage. But let us have 
 some testimony from some of those who work amongst lepers. 
 
 The Rev. H. Uffm.^^nn, in a recent letter says: — "In the 
 Asylum everytliing goes on well, as before. Quite a number have 
 already been to me, and have confessed their sins. Tliey come 
 weeping and seeking help, and after they have confessed their 
 sins, they go out to the ])ersons concerned and give witness of 
 of what the Lord has done for their souls, and ask forgiveness. 
 This is very remarkable. Besides this, tlie patients have prayer- 
 meeti)igs among themselves, and arrange hours for prayer in 
 which they {»ray for the members of their families and their 
 relations still in heathendom. Oh, it is a privilege to tell the 
 Qos}>el to these people. Old people of about fifty are still 
 beginning to learn to read. These lepers w'ill yet be as salt 
 
VAT'ER BY W. C. BAILEY, ESQ. 103 
 
 among the heathen in the district. The last time there were First Day. 
 126 at the Lord's Supper." 
 
 The Rev. G. M. Bulloch, of the L.M.S,, in speaking of the Rev. G. M. 
 baptism of some lepers in the institution of which he has ^ '^^ '" 
 charge, says :^" After I baptized them, Mr. B— gave them a 
 short address, reminding them of the Saviour's tenderness and 
 love, and how anxious He was that they, though lepers and 
 outcasts from men, should respond to His love and become 
 inheritors of the kingdom of purity. Dilated eyes and eager 
 faces drank in most greedily the oft repeated, but ever new, 
 message of the love of God to fallen man, and it would be 
 difhoult to find a more interested or attentive audierice than 
 that which can be got in the church of the Almora Leper 
 Asylum." 
 
 The Rev. W. F, Johnson, of Allahabad, in a letter dated Rev. W. F. 
 30th June, writes :— " The work among the lepers is in some Johnson, 
 respects very interesting. They are so patient and cheerful 
 in their terrible affliction that the}^ preach to one a constant 
 sermon. Since taking over charge from Dr. Lucas I have had 
 some pleasant and some very mournful visi'.s to the village over 
 by Nynee. Twice already I have been sumntoned to bury 
 members of the little Christian flock over there in very 
 touching circumstances. The last man I buried, I had visited 
 in his illness not long before. I went to comfort him, and to 
 sustain his faith, but there was no need. His po(n' body was 
 withering away, but the spirit within him was strong, and he 
 was ardent in his professions of love to Jesus." 
 
 The Rev. C. W. Dk Souz.\, in a letter of the 15th June, Rev. C. W. 
 says : — "The Christian lepers are all doing well, and are very DeSouza. 
 happy and bright, thank God .... One of the Christians 
 died a few months back, leaving a very bright testimony behind. 
 He was a poor blind fellow, too, besides being a leper, but his 
 spiritual eyes were wide open to the light of God's truth." 
 
 The Re". A. H.Bestall, in an article written for the Metho Rev. A. H. 
 disf- Recorder, speaking of the services held in the Mandalay ^^stall. 
 Leper Asylum, says: — ^''The singing is uot good— how can it 
 be flith such a congregation, but the poor souls make a noise, 
 an 1 that is enough in these early days! If they cannot sing, 
 they can and do listen. In preaching we have to begin at the 
 beginning and stop there. The idea of a Saviour is to them 
 
]04 
 
 WoltK AMONG IKl KR^. 
 
 FiKST n.w. very surprisiDg. They always thouglit they had to save them- 
 selves. The cleansing Jesus is a new hope to theui, for they 
 have been taught to cleanse themselves. Their favourite hymn 
 is,— 
 
 'What can cleanse my soul from sinr 
 Nothing liiit the blood of Jesus.' 
 
 I have every expectation of many of these lepers speedily 
 finding Christ. One night a young man came of his own 
 accord to the Home. 'Let me in? I am very ill,' he said. He 
 had only five days to live. Dysentery, fever, and leprosy, a 
 hideous trio, were all 'dragging' him as the Burmese say. We 
 had the opportunity of pointing him to Christ in the last hc.urs 
 of his life. And other instances of dying lepers listening to tlie 
 news of the leper's Saviour come to me as I write. But these 
 cases are sufficient to shoiv the nature of our spiritual wcrk 
 among this class of the population." 
 
 Dr. Dr. Barkhurdar Kha\, a native gentleman, and medical 
 
 Barkhur^ ^^an jn jj^e Panjab, once said to me:—" I have seen some of these 
 nar IvIkiii. /•,! • . 
 
 Christians die, and they died in faith, without a fear of any 
 
 kind, and I am sure that they are now in heaven, and their 
 
 poor faces brighter thnn the angels i)y far." 
 
 Ilalu Baksh. Not only is this work blessed to the lepers as a community 
 but it has jjroduced some very fine Christians, who as indivi- 
 duals have done much to strengthen the faith of others, and luive 
 been missionaries to their fellow-sufferers, I have known many 
 such. One notable instance was Ilahi Baksh in the Ambala 
 Asylum, who was the means of nearly all the good thit was 
 being done there dnring his residence, and whose hymns to this 
 day are being sung in the Ambala and neighbouring asylums, 
 
 A man in the Purulia Asylum was brought to the Lord a few 
 months after having been admitted, and was baptized as 
 Christariim. Shortly after he was taken to his rest, but when 
 dying he called all his fellow-sufferers round his bed and exhorted 
 them to cleave to Christ. He has left the following hymn, 
 which speaks for itself: — 
 
 O my soul, do not disregard the love of Jesus. 
 
 If you desjnse this love your soul will have to suffer eternal pain. 
 
 my soul, do not despise the love of Jesus. 
 If you desi>ise the love of Jesus, your soul will remain peaceless. 
 
 Christaram. 
 
PAPER BY W. C. BAILI:Y, ESQ. 105 
 
 Behold by His grace you have become rich ; but, my soul, uuclerstaud First Day. 
 the value of it. 
 
 O my soul, &c. 
 If you are pressed with affliction commit yourselves to Him, or make it 
 over to Jesus. 
 
 my soul, S;c. 
 I am a .sinner, and everlastingly lost, but Thou, Lord, art mighty to 
 .save. 
 
 O my soiil, &c. 
 O Lord, I have one application, Thou hast come down into this world as 
 a true merchant to save souls. 
 O my soul, kc. 
 The soul of Christciram is full of fear, do not leave me, O JCsus. 
 
 O my soul, Sec. 
 O Lord, Thou hast ascended to heaven, to the Father, and inteycedest 
 for me. 
 
 my soul, &c. 
 Victory! victory I The Lord has overcome! Victory over death, and is 
 ascended to heavei: ! 
 my soul, &c. 
 The Lord has given His life for sinners, what a bottomless grace is that ; 
 my soul, &c. 
 In several instances we have had poor lepers do Chris- The lepers as 
 tian work amongst their fellow-sufferers, and that too without a 
 hint from any missionary, and indeed without the knowledge 
 of any missionary until the thing was afterwards found out. I 
 could give tnany instances of this, but two will suflfice. 
 
 The Rev, E. Guilford, of the C.M.S., in writins; an account-. 
 , . . . , , , . Leper 
 
 ot his first visit to the leper settlement at Tarn Taran, in the settlement at 
 
 Punjab, where tlierethen were 234 wretched miserable inmates, Tarn Taran. 
 
 says :— 
 
 " Never shall I forget my first visit to these awful wrecks of 
 
 humanity. When we uot within tlie asylum there came surging 
 
 around us such a crowd of deformed, mutilated, suffering ci'ea- 
 
 tnres, that it seemed as though all the dire effects of sin which 
 
 have ever been brought upon the human frame had been 
 
 focnssed in one mass before our eyes, and it wa.s impossible to 
 
 us, who were unaccustomed to such a sight as this which was 
 
 presented to us, to stay long amongst these people. All we 
 
 could do then was simply to speak a few words of hope and of 
 
 comfort to them, and we had then perforce to turn our backs 
 
 upon this house of living death. But to this day that fearful 
 
 sight has haunted me, and until death I can never efface from 
 
 my memory the look of utter wretchedness which seemed 
 
 14 
 
lOo WORK AMOIVG LEPERS. 
 
 First Day. impressed upon every face before us. But, fearful and loath- 
 some as these poor people were, they seemed to have a strange 
 fascination for one. There seemed to be in each of those 
 mutilated human frames a wonderful power of attraction — a 
 power which lad one again back to the charnel house in spite of 
 oneself. And truly there was a power in each. It was the 
 power of the human soul— a soul akin to one's own, a soul 
 precious in the sight of God, and a soul for whom Christ died. 
 
 " It was not long, therefore, before my visits to them were 
 renewed, but when I went again, to my great surprise and joy, I 
 found that I was wrong iu thinking at first that all these poor 
 creatures were without hope in the world, for I found among 
 those suffering men a band of six in whose hearts the star of 
 hope had arisen, and from whose lives the Light of life shone 
 forth sufficiently to be wondered at, and to be seen of all, iu 
 that terribly dark spot. These poor people had, about a year 
 previous to my visit to thein, emigrated from Ami)ala, where 
 they had learned and embraced the truth from the mis- 
 sionaries labouring there .... Trtdy pathetic is the story 
 of these poor people when they first came to Tarn Taran. At 
 that time there was in charge of the asylum a native doctor, 
 whose hatred to Christianity was so great that it had really 
 become proverbial. The rage of this man when these poor 
 people presented themselves, and asked admission to the asylum, 
 and said that tliey were Christians knew no bounds. He said, 
 'Away from here I this is no place for you ; and until you 
 utterly renounce your faith in Christ never let me see your 
 faces again.' But what answer do ycm think they made? ' If 
 you refu-e to admit us into the asylum, unless we deny our 
 Lord and Master, we are content to go and sit iu th;' highway 
 and die.' And out into the highway these poor people went, 
 and tliere they sat for eight long <lays, with no shelter from the 
 burning rays of the san more than the trees afforded them, and 
 with scarcely any food to eat. This man refused to allow them 
 even to buy food from the shop in the asylum. Oh, my friends, 
 methiuks that there are very few, even iu tliis favoui'ed land of 
 ours, where the comforts of Christianity and the blessings of 
 Christianity are enjoyed from earliest infancy, whose faith would 
 stand such a trying ordeal as this ! But on the eighth day he 
 
rAlEK BY W. G. BAILEY, ESQ. 107 
 
 became afraid of the consequences of keeping them without First Day. 
 shelter an) longer, and so he admitted them into the privileges 
 of the asylum. 
 
 "When these people ouce gained admittance they did 
 not allow, thank God, their life to be hidden, but by song 
 and by speech they showed forth the glories of their Re- 
 deemer, and day by day they urged their poor fellow -sufferers 
 to come and take by faith from the hand of God those comforts 
 which they themselves had received from Him. And their efforts 
 were not in vain, for when I began to labour amongst them I 
 found this band of six had already been joined by four or five 
 others, who were well instructed in the Word of God, and who 
 were anxious to confess Christ publicly in baptism." 
 
 The Rev. F. Hahn, in writing of one of his preaching tours, 
 says: — "Here I heard a story which filled my heart with joy 
 and praise. The missionary brother who accompanied me on A leper 
 that tour told me of a leprous brother in his congregation. This ° 
 man had been in our asylum, had been converted there, and 
 gone back after some time to his own village, where he was the 
 means of bringing to Christ all his people, father, mother, 
 brothers and their wives and children. . . . Praise be to the 
 Lord! I am always so sorry when people leave, but from this 
 time I will be more composed, and only pray that my patients 
 may all become witnesses for Christ after leaving the asylum." 
 
 The contrast between the leper asylumi superintended and A contrast, 
 watched over by an earnest Christian missionary, and one under 
 the care of native officials, or even under the immediate control 
 of the Government, is most markeJ, while in both places they 
 may be equally well treated physically. Let us remember that 
 a leper, when he has reached the borderland of the extreme stage 
 of this awful disease, is one for whom "there is no more a portion 
 forever in anything that is done under the sun," one out of 
 whose life has been extinguished the last spark of hope, and we 
 will imderstand then what a difference the light of the blessed 
 Gospel of Jesus will make when it penetrates the black darkness 
 of a leper's sorrow. " Sahib, since I trusted Christ nineteen 
 years ago, I have known neither pain of body nor pain of mind,'' 
 was the testimony of one upon whom the disease had made the 
 most awful ravages; and of this same man a brother missionary 
 writes thus: " One day I found him with worms in one foot and 
 
108 
 
 WORK AMOya LEPERS. 
 
 First Day. 
 
 A Christ-like 
 work. 
 
 Some 
 
 objections 
 
 answered. 
 
 Instance of a 
 leper's influ- 
 ence. 
 
 a small wound in the otiier, wliicli had been eaten by rats with- 
 out his knowing it, and as he began telling me his tronbles I 
 thought that at last he was going to complain, but he finished 
 up by saying that the Lord had been very good to him I " 
 
 It is needless to remind the members of this Conference that 
 the heart of Jesus Christ was very tender towards lepers, that 
 He gave His apostles special instructions to preach the Gospel to 
 them, that F£e gave it as a proof of His Messiahship that the 
 lepers were being cleansed, that He sat in the house of Simon 
 the leper, and that when the man full of leprosy fell at His feet 
 and iivi|)lnred of Him to cleanse him, Jesus immediately j)ut 
 forth His hand and touched him, and said, " I will, be thou clean." 
 
 The men and women who engage in this Christ-like work 
 must have much of His spirit; they must have hearts sur- 
 charged with sympathy and love; but there is scarcely any 
 form of Christian work in which a missionary engages that will 
 bear such rich fruit, and many who take it up seem to find a 
 fascination in it. 
 
 It may possibly be objected tliat work amongst lepers has 
 too limite(i a sphere, and one that is not likely to influence the 
 people generally. To the first of these objections I would 
 say, that were missionaries to do nothing else I could 
 understand the force of it, but inasmuch as leper work will 
 take only a very small part of the ordinary missionary's time 
 I do not see how it can stand. To the second I would reply, 
 that experience goes to show that to minister to lepers is a 
 practical form of Christianity that appeals very powerfully to 
 the heathen. I myself re 'nember n native gentleman's saying to 
 me, " Ais-a k:i(n bara pun hai " (Such work is really meritori- 
 ous). The Rev. F. Hahn says of this work, "It is a tract 
 written in large type, that even the most illiterate can read and 
 understand. In some instances lepers have been the means of 
 starting Christian churches. Of this we have several notable 
 instances from China, and I have no doubt some such might be 
 found in India." 
 
 Dr P. B. Cousland, from Swatow, writes as follows: — 
 
 " Not many miles from Kityang is a village called Sai-pou, 
 where a remarkable work of God began in 1867, through the 
 conversion of a lejier named A la while at the hospital. While 
 there he gave no sign of having eml)raced the truth; but some 
 
TArER BY W. C. ILULEY, ESQ. 109 
 
 mouths afterward?, soiriC unknown jiersou sent from Sai-pou First Day. 
 for a supply of hymn-books, and soon afterwards the leper 
 appeared asking baptism for himself and two aged women who 
 accompanied him. The missionaries were astonished at the 
 amount of their knowledge of saving truth, and gladly received 
 them into the visible Church. Others followed, although Sai- 
 pou had never been visited by the missionaries. An evangelist 
 was sent to Sai-pou to remain with them, and a room was hired 
 for the preaching of the Gospel. In 1871 the leper A la died, 
 but by this time there were thirty-two members in Sai-pou. 
 There are now upwards of a hundred adult members of that 
 congregation. 
 
 "Another case was that of a young hid, a leper, who on his A lad's inflii- 
 return home from the hospital, was the means of interesting 
 some leading men in his native town. The work grew, and 
 now there are two congregations, one of which meets in the 
 house of the most influential of these men, who himself con- 
 ducts the services ; and these two congregations have united 
 with two others in calling and supporting a native pastor of 
 their own. 
 
 "By the faithful testimony of another leper, on his return Another in- 
 hoine from the hospital, ten or twenty souls gathered round '^ *^^^* 
 him at a place called Nathan, interested in tlie Gospel. An 
 evangelist was sent to give them further instruction, and they 
 then began to manifest their faith in God by the destruction of 
 their idols, and of their ancestral tablets. Persecution followed, 
 but it did not succeed in turning them from the Saviour. This 
 place noAv forms our most northerly station. The Rev. H. L. 
 Mackenzie, of our Mission, who has been thirty years in China, 
 writes: — * Altogether we have baptised some twelve or fifteen 
 lepers, and son)e of them the Lord, Who works by whom He 
 will, signally honoured by making them the means of spreading 
 His Gospel into new regions. It is all very touching, very 
 wonderful, that these poor maimed, disfigured, unclean men 
 should be so chosen to magnify the sovereign almighty and 
 glorious grace of God. But Jesus Christ, Who does these 
 things, is the same yesterday, and to-day, and for ever.' " 
 
 It is quite necessary that there should be a separate organi- A separate 
 
 sation to collect and administer the funds necessary to carry on orgamsation 
 
 •' '' necessary. 
 
110 
 
 WORK AMO'S^G LEPERS. 
 
 The attitude 
 of the 
 Government, 
 
 FiEST Day. this work, so that the missionaries who ah'eady have their 
 hands quite full should not have the extra burden of providing 
 funds, and the strain and anxiety consequent on their having 
 to do so ; but as long as Missionaries are found willing to super- 
 intend the leper asylums, and see that the Gospel is 
 faithfully preached to the inmates, no men can be found 
 better fitted to do the work than those already on 
 the ground. And the Mission to Lepers is wise not to attempt 
 sending out agents of its own. Of course as the work grows — 
 and it is growing rapidly — it may be necessary to modify our 
 plan of operations, and here and there to send out a special man 
 or woman according to circumstances. 
 
 There are other reasons than missionary ones why we should 
 eno-age in work amongst lepers. In the interests of the public 
 generally it is essential that leper asylums should be established. 
 There is no doubt that the isolation of the leper is the most 
 practical way to stamp out this terrible disease which we may 
 well designate as the open sore of India, but we cannot too 
 strongly urge that this isolation be carried out in the most 
 kindly and sympathetic manner, remembering that there is the 
 leper's side to the question as well as that of the healthy part 
 of the population. This is not the place, however, to enter 
 fully into questions of this nature, or to do more than indicate 
 what we think sliould be the attitude of the Government in the 
 matter. We are waiting with great interest for the long-delayed 
 report of tlie Leprosy Commission, and are hoping that the 
 Government will see tlieir way to aid liberally existing voluntary 
 institutions, and to facilitate in every way in their power the 
 establishing of such institutions where needed. As things are 
 at present we often have great difficulty in securing sites for our 
 asylums. This difficulty is one which the Government can 
 easily remove. 
 
 I cannot close this paper witliout referring to what is a very 
 sad phase of this question, viz., that there are now many Euro- 
 pean lepers to be met with" in India. I personally know several, 
 and it seems to me that the time has fully come for establishing 
 in some central and healthy position a home specially for such 
 cases. Sucli a home should be superintended by a fully 
 qualified medical missionary and his wife, and aided, if need be, 
 by one or two trained nurses. 
 
 European 
 lepers. 
 
SPEECH BY THE REV. G. M. BULLOCH. 1 1 1 
 
 I have refrained from giving statistics in this paper just because Tirst Day. 
 there is so much uncertainty about them. The number of lepers Statistics. 
 in India is variously estimated at from 100,000 to 500,000. I 
 myself believe the latter number to be within the mark, but, 
 be that as it may, there is an ample field for work, and one that 
 will richly repay cultivation in the harvesting of precious souls 
 and the bringing' of comfort and relie'' to the most abject and 
 woe-bpgone of sufferers. 
 
 FIRST SPEECH. 
 
 By the Rev. G, M.Bulloch, L.M.S., Almora, N.W.P. 
 
 We have heard a good deal this morning of work among the 
 depressed classes, one of the most depressed of these classes is 
 the Leper. From time immemorial he has been an object of 
 loathing, and his treatment has been a problem difficult to solve. 
 There are but few recorded cases of the cure of the disease, 
 and they have all been considered miraculous. Many experi- 
 ments have been tried with the view to discover some remedy 
 for the disease, many more suggestions have been made for 
 relieving the sad lot of these poor helpless creatures, and not 
 the least original of these was one made to me not long ago 
 by a European Christian lady, who asked, " Would it not be 
 be well to provide for them a sort of lethal chamber, in which 
 their hopeless condition might be ended in painlessness and remedy ! 
 forgetfulness." 
 
 The l^est solution of the problem has been found in the Sympathy, 
 treatment which the Lord Jesus Christ adopted towards them, 
 the touch of sympathy, the putting forth of a hand to help, 
 and providing the Gospel of forgiveness and re-creation, which 
 were included in the all-embracing instructions given by 
 Christ to His original apostles. 
 
 It is not moi'e than about 4 years now since I began to take 
 an interest in the leper. Before that I knew little of the 
 work, and I fear cared as little about it. But during this 
 time my interest has so grown and deepened in this good work 
 among the lepers, that I do not consider any effort too great 
 to bestow on them, wherewith to alleviate their present suffer- 
 ing and to inspire them with the wholesome hope of the 
 
112 
 
 won K AMONG LEIER!^. 
 
 First Day. 
 
 Their 
 responsive- 
 ness. 
 
 'Whether is 
 srreater i'' 
 
 The Almora 
 G.O. M. 
 
 Gospel. I have been led the more to such efforts, because of 
 the heai'ty responsiveness of these sadly afflicted folks. It is 
 true that our touch cannot heal the ailments of their bodies as 
 did that of our Divine Master, though indeed we have succeed- 
 ed in prolonging many a life, and alleviating many a pain. 
 But greater works than these have been done in fulfilment of 
 Christ's promise. Works of a higher nature than bodily cures 
 are accomplished by God's Avonderful grace in saving to the 
 uttermost. The saddest, the most helpless and hopeless out- 
 (jast from the comiuimity of mankind has been saved, and 
 made a new creation, and obtained an inheritance in the 
 kingdom of heaven. It is in this way that our work amongst 
 the lepers has been so signally blessed. It is a great thing to 
 be able to soothe the pain of a wearied rotting body, it is a 
 great matter to be able to pour oil into festering sores and 
 cool them, to cover up the nakedness and corruption of a poor 
 leper's body with decent clothing, and with wholesome food in 
 sufficient quantities to allay the pangs of his hunger ; hwt 
 along with all this it is greatei", nobler, more enduring to 
 bring the most hopeless degraded outcast of all humanity into 
 fellowship with the Dlvlae, and inspire him with eternal hope, 
 and caiise him to rejoice Avith joy unspeakable that there is 
 salvation for him. T/?/*- h to those who have ej'es to see, a 
 ■Diirdcle greater far than the cure of ii physical ailment, and is one 
 of those works which Christ through His servants is doing now 
 to make the world believe in Him. There is no doubt that 
 the influence exerted by such an Institution as the Almora 
 Leper Asylum on non-Christians is far reaching. It is an 
 evangelising agency on those outside as well as inside its 
 walls. 
 
 We all remember that of the ten lepers who were cleansed 
 by our Lord only one returned to glorify God and give thanks. 
 What have I found in the Asylum at Almora ? During the 
 last 30 years, out of 850 admissions more than half have 
 embraced Christianity, and given proof of their gratitude. 
 Of these there are many that we could tell yoa of who have 
 nobly glorified God, Avhose faith and love will put them up 
 nearer the throne than many more favoured ones on earth. 
 Time does not permit me to enter into details of grand old 
 Musuwa, the G. O. M. of the Lepers, a patient suffering inmate 
 
SPEECH BY THE REV. '?. .1/. BlTLuCH. 113 
 
 of the Asylum for upwards of 3u years, who for at least half i'^issr Uav. 
 of that time Avas, though blind with disease, an active 
 missionary to his afflicted companions, and it was a great 
 deal owing to his influence that so many of the inmates 
 came to realise what a glorious Redeemer the Lord Jesus 
 Christ is. 
 
 Then there is Padiya who Avas sent as a padrl in ls,S3 to the I'adiya. 
 Dehra Dun Asylum, of whom the tSiirgeon-Major in charge 
 speaks most highly as being " a very q^uiet, unassuming- 
 man, cleanly in all his habits, and quite a model for the rest ; 
 thei-e has never been the least trouble with him or his 
 services," and I know that the fruit of his labours has abound- 
 ed. 
 
 Again only lately Mark was sent to Ambala to commence Mark, 
 a career amongst fellow afflicted lepers then under Miss 
 Carlton's care. He has yet to prove himself, and I trust he 
 will give full proof of his reliableness and devotion. 
 
 One effort which has been found to be greatlv beneficial to '^^f i^liiic^if" 
 T • 1 ' 1 ^ ^ ^ ^^ leper.b. 
 
 those concerned is the attempt to save tlie apparently healthy 
 
 children of leper parents, In 18(59 the experiment was first 
 
 begun. The children have been removed from their parents. 
 
 with their consent, as early as possible, and cared for in an 
 
 orphanage which was erected for the purpose. Out of up- 
 
 Avai'ds of 30 cases which have been thus treated only one has 
 
 developed the disease, and this one might not have happened 
 
 had the mother not sought to see her child so often. From 
 
 amongst those 30 cases there are some now grown to manhood 
 
 and womanhood, who are amongst the highest, happiest, most 
 
 earnest Christian /corkers that I know. 
 
 In the Almora sub-division of the Kumaon district, out of a Lepers iu oue 
 population of 201,801, there are 1,039 lepers ; of ihese 136 are ^i^trici. 
 in our Asylum, but a tithe of the poor creatures. The Gov- 
 ernment does something to help to alleviate their condition ; 
 but a great deal more needs to be done and ought to be done. 
 The Christian public have nobly sustained this grand insti- 
 tution at Almora which the generous- hearted Sir Henry 
 Ramse}-, c.B., founded in 1840, and has so liberally supported 
 since. Christian effort has been richly rewarded in having 
 been able to lessen the painf ulness of the last sad hours of 
 15 
 
114 WORK AMuSa LEl'ERFt. 
 
 FiKsr Hay. f,(j() of these poor peoj^le by kind and loving attention, and 
 opening up to them both in life and in death a glory they pro- 
 bably otherwise would never have realized. There is plenty 
 of scope for a multiplication of similar effort. What arc we 
 doing in the matter ? Do we let the leper severely alone, 
 feeling that he is accursed of God and despised of men, and 
 consequently effort expended upon them will go unrewarded r 
 The feeling exists ; let it not do so in any of our hearts. It has 
 been fashionable in certain (juarters during the last few years 
 to take some notice of the leper, because a priest lost his life 
 in laudable efforts to save these poor folks, and because a 
 Prince of the laud has also been interesting himself in their sad 
 fate. The Prince of Glory, the King of Heaven, the Great 
 High Priest of our salvation has touched the leper, cleansed 
 and pardoned him, and given him an inheritance in His 
 Kingdom : let us follow in His steps Who has left us an 
 example. 
 
 SECOND SPEECH 
 
 By the Rev. W. J. Richards, C. M. S., Alleppey, 
 Travaneore. 
 
 The be"iu- -^^"^' station is the chief seaport of Travancore. I first be- 
 
 ning of his came acquainted with the work among lepers from visiting a 
 dhannfidla in which there were thirty-five inmates, and among 
 them some fourteen lepers. The place was a mere shed, 
 without medical supervision or medicines, and contained both 
 sexes housed side by side in a palm-leaf or 'cadjan hut with 
 partitions. The mission to lepers helped me to work among 
 these by providing the sahiry of a teacher, and I was privileged 
 to see one poor boy, a leper, turn to God in Christ, and J 
 baptized him in the hour of death. 'I want,' said he, ' to "-o 
 and be with Jesus.' At length I was enabled to collect money 
 and build a small asylum with six rooms for two men in each 
 rt)om. All the inmates learn freely of Jesus, and love to hear 
 of Him. Four have been bai)tized, and one is a Roman Catliolic. 
 They wash their own clothes for which they are rewarded with 
 sweetmeats as we do not give them anv casli. 
 
prs'Ci7,«;,sToy. 115 
 
 The nse oi (/u)'/i(n and c/ialmo(/ra oils lias nuicli improved First Da v. 
 their outward condition, and they seem perfectly happy and Remedies, 
 grateful. One is a Brahman by caste who went walking from 
 Mangulore to Cape Comorin, a three months' trudge, but 
 instead of getting better he was worse and came to me in a 
 veiy pitiable plight. TJie tirst l)aptism was that of a hoH</(ini Luke, 
 for whom a lady in England prayed and also paid for his food. 
 He is named after tln^ beloved physician — Luke. The old 
 (UiarmsiUa has, by order of the Dewan and British Resident, 
 l)een burnt down, and the patients housed in a Charity Hospital 
 in Trevandram. 
 
 Alas that so many lepers and diseased people are permitted j^^^ yg^ 
 unchecked in the lovely country of Travaacore to roam about segregated. 
 and even sell eatables, thereby propagating disease and 
 misery I Something should be done by the British Govern- 
 ment to alter tliis state of things. As regards the leper work 
 I do not think I have sufficient grounds to occupy your time 
 longer, being only a beginner in this form of Christian charity; 
 but what I have been enabled to do may stand as the 
 foundation for a greater work, and the mission to lepers, of 
 which Mr. Wellesley Bailey is the originator and secretary, 
 has authorized a ward at the Alleppey Asylum iox fern ales. So 
 that we do not think sufficient has been done yet. The , < ^ 
 
 Travancore Government help me with a grant of thirty rupees help, 
 a month. A missionary friend of mine remarked that work 
 for the lepers was on a par' with that for decaying races 
 like the Red men of N.-W. America and was wasteful. 
 Mr, Bailey's answer on my mentioning this to him is a good ^ ^.^^^ 
 one. Leper Asylums being apparently useless things are a exijlanation. 
 strong proof of the inherent kindness of the religion of Christ 
 and ai'e an object lesson to the high caste Hindus. 
 
 The subject being uow open for discussion. 
 The Rev. J. L. Phillips, m,a., m.d., ll.b., India S. S. Union, 
 Calcutta, said : — ^Our hearty thanks are due to Mr. Wellesley 
 Bailey for his admirable paper upon Work among Lepers. 
 I hope that the promised report of the Government „, ^ ^, 
 Commission on Leprosy when published will be read by every Commissiou 
 Missionary, especially by all Medical Missionaries, who upon 
 their frequent toiirs through the districts see the people just as 
 they are, and not as seen by the Collectors and other officials 
 on tour, before whom villages are made clean and everything 
 
116 
 
 MURK AMONG L}':PERS. 
 
 FiURT Day. 
 gecrreaatiou. 
 
 The Almora 
 Asylum. 
 
 Leprosy 
 
 Srevalent in 
 lurmah. 
 
 The Chief 
 Comiiiis- 
 sioner's 
 opiuicm. 
 
 repulsive kept out of sight. Surely, this Commissiou will 
 have sonietliiiig to say about the segregation of these poor suffer- 
 ers, in the interests of public health. It has been my privilege 
 to visit a number of Leper Asylums conducted by Missionaries 
 in Northern and Southern India ; and I have had to treat lepers 
 myself while serving as a Medical Missionary in Bengal. I 
 heartily rejoice that so much is being done for the bodies and 
 souls of these unfortunate creatures, wliose grievous malady, so 
 far as I know, has been cured only by Him Whom we call the 
 Great Physician while He lived and laboured among men. I 
 am looking forward to meeting at least one of my leper 
 patients in the heavenly home, and I was thinking of him the 
 other day while addressing the interesting congregation of 
 the beautiful Leper Asylum at Almora, which itself is a noble 
 monument to the Christian statesmanship of General Ramsey, 
 the honoured President of our last Decennial Conference, and 
 to the practical philanthropy of the Rev. J. H. Budden, pioneer 
 of the London Missionary Society in theKumaon hills. I could 
 not but think of the many who were lepers on earth, but are 
 now spotless and clean in the presence of the throne of God, 
 Let us do more for these lepers of India. How better can we 
 prove ourselves disciples of Hiin Who, when asked ' Art Thou 
 He That should come ':' ' answered : — ' Go and show John again 
 those things which ye do hear and see : the blind receive their 
 sight, and the lame walk, the lepers are cleansed, the dead are 
 raised i;p, and the poor have the Gospel preached to them.' 
 Christianity here and everywhere must attest its gloriousness 
 and illustrate its power by ministering as its High Founder 
 did to the woes of sinful and suffering men. 
 
 The Rev. W. R Winston, W. M. S., AJi.iidalav, Buunali. 
 said: Leprosy is very prevalent in Bunnah. Seeing that nothing 
 was being done to cope with this disease, a desire grew up in mv 
 mind to establish a Home for Lej)ers in Mandalay. It was in 
 1891 that the Home was commenced, and the great need there 
 was for such an in.>titution is apparent tVoin tlie fact that there 
 are aheady sixty inmates, all from Mandalay and the immediate 
 neighbonrhooil, besides tliose who are in the Roman Catholic 
 Institution which has been established since the Protestant 
 Home commenced its work. The Home has received verv 
 liberal siip])ort from all creeds and classes of the communitv, 
 both European and Xatixe. Amongst the rest there was a 
 contribution of jt'80 from the Natimial Leprosy Fuiul, whicli 
 was the result of a letter to the Prince of Wales. In fact, a 
 philanthiopic institution of this cliaracter seems to be just the 
 kind to attract the benevolence of the public ; it is souieliung 
 they can afjpreciate. As regards the management most suitable 
 for these Homes, 1 would tpiote the opinion expressed by Sir 
 Charles Crosthwaite, Chief (Jommissioner of Burmab, wlien I 
 
calUtl upon In'm to consult him auJ ask lor bis lielp. ' TIutc First Day. 
 is uo doiiljt \ ou ' (meaning the Missionaries) 'are al)le to do 
 this work far better than we' (the Government) 'can.' It is 
 kiiKhiess that is needed, and neither a leper law nor coni})ulsion 
 ot" any kind has l)een found necfssary to enable my colleague 
 the Rev. A. H. Bestall, who has been in cbarge of the work, to 
 practically clear the streets of Mandalay ot indigent and A lioon to 
 vagrant lepers. Striking testimonies have reached us of the Maiulnlay. 
 neetl for such Homes. One Deputy Con-imissioner, who contri- 
 i)uted Rs. 50U to the establishment of the Institution, said tbat 
 he found there was not a single village in his district but had 
 one or more lepers. It was thought beibrehand by some that 
 the Burmans, owing to their roving [)ropensities would never 
 come to the Home, and if they cami' they would never stay, but 
 these dismal anticipations have not been verified. When 
 properly treated even Burinan lepers, with but lew and trifling 
 exceptions, are only too glad to come, and to remain, and keep 
 the rules of the place as to segregation. We have iiad many Segrpgatirm . 
 very bad cases in the ^landalay Home. Most of the lepers 
 have their limbs more or less mutilated, some are blind ; and 
 one ])Oor woman who had completely lost both bands and feet, 
 and was blind also, died in the Home, but she died with a 
 prayer to Jesus on her lips. Worship is held daily amongst the 
 lepers; attendance is of course quite optional. With the 
 coiitrii)ntions from the general public, grants from the Munici- 
 pality, and financial help from tiie Mission to Lepers through 
 the Secretary, iNIr. Bailey, no difhculty has been found in 
 providing for all the cost without using a rupee of Mission 
 funds ; and we may fairly infer from the experience of this and 
 similar Homes that in the absence of any known cure, the 
 segregati'ii of the lepers by^ the establishment of such homes 
 under Mi,-sionarv management is the best way of dealing with 
 this fearfid scourge. 
 
 The Rev. T. R. Wade, b.d., C. M, S., Amritsar, Panjab, 
 said: — I do not know what former speakers have said concern- 
 ing Mission work amongst lepers in India, as 1 have only just 
 come in from the other meeting, but as the Chairman has asked 
 for some practical advice us to how Missionaries can reach 
 lepers, I would mention tbat there is a Government Leper ti,o Tain 
 Asylum in Tarn Taran, a sacred Sikh city, some 12 miles from Taran 
 Amritsar, in the Panjab. In this asylum there are now 192 Asylum. 
 lej)ers supported l)y Government, and through the labours of 
 the Rev. E. Guilford, (■. jNI. S. Missionary in Tarn Taran, 28 of Twentv-fi'']it 
 these have been baptized, and others are preparing for baptism, baptizpil. 
 The authorities not only place no difficulties in the way of 
 Mr. Guilford and his assistants, but encourage the work as 
 much as thev can ; a smi.ll churcii has been Imilt, and a portion 
 of land reclaimed, which lias been so divided that each Christian 
 
118 
 
 MORK A.VONG LETERf^. 
 
 First Day. 
 
 Dcfilenifiil , 
 
 The Chnml) 
 Asyhiin. 
 
 The 
 
 Pithoragarh 
 
 Asylmn. 
 
 Children 
 contrar't tlir 
 disease. 
 
 Lepers unt 
 segregated. 
 
 leppr has a ])iece to cultivate for himself. Some of them 
 are quite proiul of tiie little gardens, and are pleased to shew 
 a visitor how they can work even without fingers. They have 
 a considerable knowledge of Scripture, and will resdily answer 
 questions concerning any leper mentioned in the Bible ; and 
 it is refreshing to see their cheerful faces as they sing Chris- 
 tian hhdjuns. There is a tank in which the poor lepers halhe, 
 hut at first when some hecanie Christians the others maintained 
 that they could not bathe in the same water with Christians, 
 as Christianity nut leprosy defiled it. However, this question 
 was soon settled by the Medical Superintendent deciding that 
 the tank was for all the lepers, and that those who chose conld 
 use it. I might also mention the Leper Asylum in the State of 
 (Miumha in the hills to the north of the Punjab. Dr, Bnrkhur- 
 darkhan, who was l)aptized in 1884, has charge of it under the 
 Raja of ('huinba. Some 9 of the inmates have l)een baptized, 
 and all are attentive listeners to the Gosfiel. The kind attention 
 and the teaching of the Christian doctor are greatly appreciated 
 by the.se poor out-casts. 1 think it is evident, therefore, that if 
 the lepers do not come to us they are ready to welcome us wlien 
 we go to them in the true spirit of onr Master, and that tiio 
 (jospel of Clirist is to them, as to all who will receive it, the 
 power of God unto salvation. 
 
 The Rev. J. T. MgMahon, b.a., M. E. C, Pithoragarh, 
 Kumaon, said : — Pithoragarh is five days' march east ofAJmora, 
 and only one day west of Nepaiil. The Mission to lepers in 
 India maintains an asylum here of over fifty lepers. Miss 
 Reed of the W. F. M. Society of the M. E. C. is the Super- 
 intendent. Eight or more untainted children of parents 
 in the asylum have been put into the Mission Orphanage, but 
 were allowed at times to visit their leprous parents. Three of 
 these children have developed leprosy, and are now in the 
 Asylum with their parents. — The people of Eastern Kumaon 
 do not, as a rule, cast off a member of the family when aftiieted 
 with this disease : he continues to enjoy all the rights and 
 privileges of family and caste. Some went into a room ten 
 feet by twelve to baptize the wife and four children of a le])er ; 
 nine persons were crowded into this small room with this 
 leper whose fingers and toes were nearly all gone. The 
 wonder is that there is a healthy person in the whole of 
 Kumaon. There are some sad cases of Europeans having con- 
 tracted this disease. The Decennial Conference should ask 
 Grovernment to pass an Act to sepai*ate lepers froui other 
 members of the community. 
 
 In closino- tho discussion, tlie Chainuaii I'cnmrkcd on 
 tlio deeply interesting' meeting' wlncli they luid lunl, and 
 said tlial lie folt sure that tlio encouraging- statonionts 
 tlu'V had heard woidd lead all present^ on returning lo 
 
DlSCVSmON. 1 1 9 
 
 tlieir diti'oront fields ol' Lilxnir, lo do what in them lay in 1''ie8t Day. 
 estiiblisliin^' Ij<>per Asyhuns. Tlie desirability of segrega- 
 tion had been referred to by one speaker; and he asked 
 tho meeting to authorize him to request the Business 
 Committee to see whether it would be possible to approach 
 Government with a resolution on this question, — the 
 value of segregation having been pointed out by many 
 medical men. The meeting cordially approved the 
 proposal. 
 
IV.— THE NAT HE CHURCH— ITS ORGANIZA. 
 'TION AND SELF-SrPrOUT. 
 
 SECOND DAY. 
 Friday, :mii Df^ceniber 1892. 
 
 MORNIMG SESSION. 
 Lari^e IIai.l, lO A. M. TO 1 r. m. 
 
 Secuxd Day. The Rl',\ . AV. l^KATTY, 15.A., I. 1*. M. jSuKAT, 
 
 ill the chair. 
 
 The Rev. G. W. ( Hiver read ;i p;isscig-e of Scripture, aucl 
 the Rev. K. (J. Chatterjee otfered prayer. After which 
 the Chairman said : — 
 The Hubieiit. The subject for cousideratioii tliis niorniu";' is 'The 
 Native Churcli in India — its Org-anization and Self-Sup- 
 port.' It is a matter for devout thaukfulness that, in this 
 year of grace 189'i, there are here and there, in all tlie 
 Provinces of India, Christian communities, gathered to- 
 gether oiit of heathenism and more or less organized into 
 churches. The pressing cpiestion at present secnns to be 
 this, how to form them, on the lines of the organization of 
 the parent churches, into effective agg-ressive agencies. In 
 niany Missions, chui'cli organization is onlv beginning. In 
 this inei])ien1 stage there are many possibilities for the 
 tiitui'c, if tlie work is carric-d on wisely and wril. As^uut- 
 ing that each Alis>.ion will keep I » the main lines of its 
 own church government , within those lines, by good 
 subsidiary organization, much can be done to make the 
 native churches, whether under Episcopal, Presbyterian 
 or Congregational govcrnnient, efficient evangelistic 
 atrcncies. 15ut it must not be forgotten that church 
 
PATER BY K. C. BAyURJT, ESQ. 121 
 
 organization is onh' the /oriii into which the church is Second Day. 
 fashioned for inducing growth and the better conservation The "form" 
 of spiritual life. Native churches should, therefore, be 
 formed of Zii'/j;^ men, regenerated Christians, not mere pro- 
 fessors. It should aim at the production, conservation and 
 increase of spiritual life. This can be accomplished only by 
 means of the Holy Spirit. The native church should, 
 therefore, be His agency and the vehicle of His power. 
 It should be diligent in the use of the Grod-appointed 
 means for the sah'ation of men — heralding the Gospel, 
 preaching the Word, teaching the young and ignorant, 
 prayer and discipline. The native church from the first 
 should be self-supporting. This should accompany par! Self-svipport. 
 pa.'^HU the organization of the church. A central fund, 
 to which all can contribute, seems to be a favourite method. 
 We, of the Irish Presbyterian Church, are trying it. xill 
 contribute to this fund according to their abilitv, and the 
 poorer are helped by the richer. The native pastors are 
 entirel}^ supported by funds raised in India. 
 
 In discussing this important question I trust brethren 
 will keep to the points at issue, and speak so as to throw 
 light on the subject and suggest good methods to those 
 who have the great responsibility of establishing the 
 Church of Christ in this laud, so that it may be organized 
 on right lines. 
 
 FIRST PAPER. 
 
 By Kali Cliarnii Ba\(ti:.ti, Esq., B.A., b.l., Calcutta. 
 
 Having regard to rlie Hinits prescribed tor the papei', I 
 s>hnul(i content myself witli presenting the snbjeet only in 
 ontline. 
 
 That the Missionaries of India, the majority of whom 
 
 represent Foreign Missions, should, in Conference assembled, 
 
 erabodv, in their programme, the conception of "The Native 
 
 Church," is an indication of momentous significance. It ^f^*^ t*^** 
 
 . . Crmrch. 
 
 siafnities, on their part, a readiness to recognise the ideal that 
 
122 7v^ CHURCH ORGANIZATION AND f^ELF-FiUrrORT. 
 
 Second Day. the Native Church in India sliould be one, not divided ; native, 
 
 uot foreign. Nay, it conveys tlie promise that, henceforth, they 
 
 shall not impose by rule, upon the converts they are privileged 
 
 to gather, the accidents of denominational Christianity, at once 
 
 divisive and exotic, with which they themselves happen to be 
 
 identified. 
 
 Let us attempt an analysis of the conception, " The Native 
 
 Church." Clearly, the Church of England or the ('hurch of 
 
 Scotland, for example, notwithstanding the fact that the 
 
 membership of each includes natives of India, does not answer 
 
 to the conception. Neither the one nor the other is the Church 
 
 in India ; neither to the one nor to the other, is the epithet 
 
 native applicable. The conception, to be realised, demands that 
 
 Must be Indian Christians should all belong to one typical organisation, 
 
 " one " '. 
 
 aiicl ''native." '^^^^ '^hat that organisation should be Jia^t'ye, in the sense alike 
 
 of being worked out by natives of India, and of being cast in a 
 native mould. 
 LTnitv. As regards the first of these factors, that of unity, few would 
 
 go the length of challenging its desirableness, at least, in view of 
 the belligerent position we were called upon to occupy. The 
 besetting temptation was, rather, to deny its i)racticabiliiy, if 
 not, as a tentative and transitory i:relude or intcrlnde, at all 
 events as a durable finality. But the prayer for nnit\ is allowed 
 to be the prayer of orthodoxy and not of heterodoxy. Besides, 
 the discountenancing insinuation is an .uulacious encroach- 
 ment of Christian scepticism upon ground hallowed by a thrice- 
 offered prayer of our Lord Himself. At any rate, even sup- 
 posing that the unity ca})able of accomplishment were bound to 
 be of brief duration, it might, nevertheless, liave a mission lo 
 discharge during its span of existence, which to despise, would 
 be to arrogate judgment on a possible plan of Providence. 
 
 ^ ,. As regards the second factor, indigenousness as to both 
 
 ludig-t-uuus- ° , . , , , ■ ... 1 . , , . . 
 
 ness. -agency and type, it would be important to emphasise the distinc- 
 
 tion between substantive and adjective Christianity. Substan- 
 tive Christianity, or tlie principles of Christianity, its vital facts 
 and doctrines based tliereon, must ever be above all bending, 
 in consideration of any possible environment. The issue of 
 native ov /orei'jn, is absolutely inadmissible, when if is in the 
 question. But adjective Christianity, or the procedure to be 
 adopted with a view to eiisurt' the conservation of Chiistfan 
 
PAPER BY K. C. BANUBJT, ESQ. 123 
 
 trutl), where accepted, and its progression, where still in abey- Second Day. 
 ance, need not be, had better not be, a hard and fast system. 
 The very tact, that so many sects are recognised within the 
 pale of Christendom, argues that orthodoxy does recognise the 
 distinction. Substantive Christianity has been stereotyped ; 
 adjective Christianity has not been. All that is claimed for the 
 Native Church in India, is, that it should be conceded the 
 freedom of working out its adjective Christianity through its 
 own agents, and in harmony with its own environment. 
 
 So much for the conception of "The Native Church." Let 
 us, next, inquire into the principles which should regulate the 
 organisation ot the Native Church in India. It is, perhaps, j^.^ j^-, 
 desirable at the outset, to reaffirm the truism that the Native zation. 
 Church must have an organisation. Unity and order are as 
 inseparable, as order and organisation. To dispense with all 
 oi'ganisation, is to introduce disorder, and the promoters of 
 unity cannot adopt a more suicidal policy than that of running 
 in the leaven of disorder. If, then, the Native Church must 
 have an organisation, what are the lines on which it should be 
 organised / We would premise that its organisation should 
 not, at least to start with, be the cut-anddried organisation of 
 any of the Foreign Churches labouring in this country. They 
 do not represent one and the same organisation, and it would be 
 idle to expect that they should agree to any one of the 
 organisations taking root to the exclusion of the rest. The 
 cause of unity is not to be furthered, therefore, by the 
 different Foreign Churches seeking to reproduce their organisa- 
 tions, as competitive systems of adjective Christianity. Nor 
 should any Foreign Church, with all its faith in the superior 
 excellence of its peculiar organisation, desire that Indian 
 Christians should adopt, in their comparatively infant stage 
 of development, its finished organisation en bloc. The Chris- 
 tian doctrine of the fulness of time is all-engrossing in its 
 application. Indian Christians may not be ripe yet for the 
 organisation in its ultimate integrity, and it is only fitting that 
 they should be permitted gradually to work their way into it. _, . 
 The educative regime has the divuie impress, and many needful fost. 
 purposes may be subserved by allowing Indian Christians duly to 
 grow into an organisation, instead of overburdening them, when 
 -they can ill afford to bear it, with a cumbrous organisation. If 
 
1 24 N. CliUROn nliGANTZATTON AND SELF-SU TTORT. 
 
 Second Day. any particular organisation is believed to be best adapted for them, 
 they may be let alone in the firm liope that, under the 
 leading of the Divine Spirit, they Avill, in dne time, tind them- 
 selves in it. In this view of things. Foreign Churches should 
 simply guard the substantive Christianity of their converts, and 
 while commending to them the imi)ortance of setting about the 
 development of an adjective Christianity, should leave them, in 
 the mean time, free to make their start with a type of adjective 
 Christianity, the simplicity of which was commensurate with 
 their infantine stage. The initial condition, then, of the organisa- 
 tion of th^' Native Church is, that Foreign Churches should, 
 Self-or'-au- i" th<? exercise of yelf'-denial, refrain from imposing their adjective 
 ized, Christianity, by rule, on their particular converts. It is clearly 
 
 the interest of each Cnurch to secure that there might be a 
 chance for Indian Christians, as a body, to grow into its organi- 
 sation, and where tliere is faith in its excellence, there is no 
 reason why there should not be patient waiting for sucli a 
 consummation. 
 
 The ground being thus cleared for Indian Christians to lay 
 a foundatii)nofad]ective Christianity for themselves, they should, 
 on a simple in view of unity and native development, start with as simple a 
 ''^*^^' basis as |)ossible, admitting of initial union, and of concerted 
 
 progress to a more complex goal. There must be no cutting 
 and clipping, where substantive Christianity is iu the question. 
 Not one iota of it should be sacrificed at the altar of adjective 
 unity. But as regards matters of procedure, the bond of union 
 should be so formulated as to allow freedom on points, the 
 accentuation of which might lead to dismemberment. Such a 
 plan of operations is called for at the present stage, to enable 
 Indian Christians to oppose a united front to the array of un- 
 belief against them, as also to secure the needful co-operation of 
 leaders of Indian Christian thought, to work out a suitable 
 system of adjective Christianity for natives of India. In addition 
 to the enforcement of substantive Christianity, it should be 
 
 ■p D 1 enoush to lay down a tew rules, binding on all, calculated to 
 jew rtules. ° *' ■ i i i • i 
 
 subserve the requirements of orderly worship and systematic 
 
 ao-o-ressivc effort, it being understood that where there was no 
 
 rule, there should be tolerated freedom. Subscription to what 
 
 ^, . , is known as the Apostles' Creetl, and the appointment of com- 
 The Apostlc> , ' ,.,,■•• i- , 
 
 Creed mittees to regulate the maintenance of Christian orumances and 
 
I'ArER nr k. g. basurjl e.sq. 125 
 
 of missionary etfoit, might be sutticient t'oi llic inuposes ot" a ^^^^"^ ^'^''^• 
 slartinsi-poini : and such a basis, we believe., would lay an effec- 
 tual foundation tor the Native Church iu India, it" only the 
 Foreign Churches in the field were prepared to exercise the 
 forbearance of faith. 
 
 Such a course it is desirable to pursue on auother considera- Isolated 
 tion of pressing urgency. There are numerous instances of a ^?°^^^^*^' 
 handful of Indian Christians located iu a station, whei*e the 
 Foreign Churches with which they were originally connected, 
 cannot provide for them a machinery, such as might secure to 
 them a regular enjoyment of tlie aieaus of grace. They hapfien 
 to belong to different organisations, which are not worliahlc 
 where they are, by reason of their elaborate complexity. The 
 result is, that they are denied the privileges of worship and 
 other ordinances from year's end to year's end. If they felt 
 free to agree upon a simple organisation between them, 
 answering to the type, they might form themselves into a 
 congregation, and the advantages of Church life, both within 
 and without, might be secured to places where they are 
 unknown, and must remain unknown under tlie existing 
 regime. 
 
 We come now to the question of self-support. The concep- Self-support, 
 tion of self-support has unfortunately been reduced to a cjues- 
 tion of rupees. A self-supporting congregation is understood 
 to mean, a congregation which found the money required for 
 the support of its pastor. It were better to include in the con- 
 ception, the capability of finding, within itself, the pastor, and 
 we would add, the missionaries, to be supported. Before a 
 congregation is declared self-supporting, it should be possible 
 for it to find, within itself, both men qualified to sustain and 
 propngate Church life, and money sufficient to provide for 
 their support. This enlarged view of self-support has an 
 important bearing on the success of the problem in its more 
 limited acceptation. Let us inquire into the causes which 
 have hitherto frustrated, for the most part, a consummation so 
 devoutly desired, even that of congregations finding adequate 
 support for properly qualifietl pastors. Here, as iu the matter 
 of organisation, Foreisn Churches have fallen into the error of 
 expecting the goal thoy have reached for themselves, to be the ^„ethocb. 
 starting-point with congregations in this country. Their lau- 
 
12G N. CHURCH ORGANT/ATTON AND SELF-SUPPORT. 
 
 Second Day. guage to the congregations t'ouiiiied by them has been : you must 
 have a {)astor on the salary we fix for him; so set to work 
 at once, find a pastor, pay him as we propose, and declare 
 yourselves self-supporting. Now, there may be uo one in the 
 congregation quaUfied, by liimself, to overtake all the duties and 
 responsibilities of the pastorate. The proper inference to draw 
 from this position of affairs would be, that the congregation 
 was not ripe yet for the economy of the one-raau ministry. A 
 believer in the divine doctrine of the fulness of time, submissive 
 to the indications of J'rovidence, would wait in patience for the 
 time wheu a pastor is raised in the congregation, and in the lueau- 
 time, distribute the pastoral functions among a number, all 
 within the congregation, who though individually unequal to 
 the entire requirement, might collectively be able to overtake 
 the whole duty. If, however, whether the one-man-pastor 
 was forthcoming or not, an appointment must be made 
 to the pastorate, the congregation could not very well be 
 expected to realize its responsibility in the direction o£ self- 
 support. Indian Christians are, doubtless, poor, but the real 
 drawback is not their poverty so much, as a lurking feeling, 
 which mav not always rise into consciousness, that they might, 
 to greater purpose, spend their substance in other channels 
 of Christian activity, than in the maintenance of a form 
 without the substance, necessitated by the demands of a finished 
 machinery, bodily imported into the country. Any attempt 
 to force on the man, must fail to force on the money. God's 
 plan of work knows of no anomalous discrepancies. With tae 
 appearance of the man, the money is bound to be found, and 
 the money needed is also bound to be the money capable o^ 
 being raised. Thus it will be seen that the problem of self- 
 support has been sought to be solved from the wrong end. 
 Patience. We arc not ripe yet for the cut-and-dried schemes of developed 
 Christendom. Let the spiritual requirements of congregations 
 be met, meanwhile, by a concerted exercise of gifts and 
 graces vouchsafed to distinct individuals, who would provide 
 for tlieir own sustenance. Let us wait in patience till men are 
 raised from among us as our natural pastors, and we may be 
 absolutely sure that when the true men make their appearance, 
 in God's own time, the question of their sustenance will not 
 await solution. 
 
PAPER BY THE EhJV. DR. nuAMBF.RLAIK. 127 
 
 We would refer to just one other reason why the problem Skoonb Day, 
 
 has not met with a solution y(!t. The fact is, that Indian C'hris- 
 
 tians are expf^cted to solve it as a divided community. The Union will 
 
 Foreign Churches are wedded to a policv which involves the ""^^ ^e^^ 
 , . . . . . . support. 
 
 maintenance of two distinct organisations on opposite sides of a 
 
 street, both of which apart, are expected to solve the problem 
 of self-support. Under such unioward conditions, the desir- 
 able consummation is necessarily relegated to the cateoory of 
 the impossibles. {f, however, as we have suggested, the 
 Native Church were organised on a basis conducive to unity, 
 and cona;regations separated by the Queen's highway could 
 readily be amalgamated, it would be easier for them to support 
 one pastor in their conjunct capacity, when their divisive 
 efforts to support two pastors must continue to be a pronountud 
 failure. 
 
 To sum up. It is desirable that the conception of " The Couchision. 
 N'ative Church in India " should be realised in the near future. 
 In order to this consummation, tiie Foreign Churches should 
 not burden Indian Cliristiaos with the demands of their own 
 matured organisations, but leave them free to start from simple 
 beginnings, and to educate themselves into complex develop 
 ments, such as might come naturally to them, under the 
 leading of tiie Divine Spirit. The attempt to make them begiti 
 at the end, is i-esponsible for their ill success, hitherto, m 
 reachins: the end. 
 
 SECOND PAPER. 
 
 By the Rev. Jacor CHAMBiiRLAiN, m.d., d.d., 
 A. A.M., Madanapallr. 
 
 I have been asked to write upon " The Native Church in Organization. 
 India— Its Organization," while others treat of " Its Ministrv," 
 and '■ Self-Supijort." There is no subject of more moment to 
 the whole Missionary force in India, Foreign and Native, at the 
 present time, than the one thus outlined. Unskilled labourers 
 can plough or spade up the ground and scatter seed, but the 
 proper tilling, and the gathering in and housing and utilizing 
 of the harvest requires toretiiought, good judgment and skilful 
 management. 
 
128 yATTvr: chi'rcr OROAm/ATiON. 
 
 Second Day. '['\h- importance, then, ot right organization cannot be over- 
 Importance of estimated. The struggle for gaining India for ('hrist's Kini^- 
 right organi- d^^j jg ypon us. The preliminurv work him been done. The 
 
 7 nation I r 
 
 field has been thoroughly surveyed. The liiblt? has been 
 translated and Ls.sued in n^ore than fifty of India's lan:^uage.s. 
 Pioneer corps have been organized all through India, and, 
 artned with this Sword ol thfi Spirit, this Word of Uod, aye, 
 clad in tiie whole armour of G'>d, they are ready, under wise 
 leadership, to do valiant battle for their adorable Captain. 
 la'^eoVTudif- Meantime the sneering indifference of the past on the part of 
 fereiiee those we seek to conquer, has given place to sharp and even 
 
 malicious oppo.sition, Publications by the myriad are issued, 
 attacking Christianity from every side. The character of Jesus 
 Christ, confessetl by the ablest Occidental opponents to be the 
 most perfect ever seen, is here traduced, misrepresented, and 
 maligned. Tiie Perfect One Is held up before the ignorant 
 people of India as a hypocritical lying impostor. Hindu 
 Tract Societies, in imitation of Christian, are organized and are 
 putting in circulation literature, English and Vernacukr, any- 
 thing, however vile, that attacks Christianity, as we know from 
 personally examining specimens that fall in onr hands. Hindu 
 Preaching Societies send forth preachers all through the land, 
 especidlv where Missionaries vigorously work, not to preach 
 Hinduism in its best aspects, not to present tlie noble prece|)ts 
 found in the Vedas, not to exh)rt their co-religionists to a 
 better performance- of their duty towards God and towards man, 
 but simply to denounce and abuse ('hri.stianity, its Founder 
 and its Missionaries. 
 India now a Here tiien we are, scattered over this broad laud of Idstory, 
 
 ja ' <^- le t . of poetry, of fable, with pioneer corps organized, with vantage 
 ground occupied, with the strength of the enemy's organization 
 measured, and the number and calibre of their guns ascertained. 
 We see them now aiousod and, in desperation, delivering c )n- 
 tinual, sliarp, if sometimes ill-considered attacks, and gaining in 
 warlike skill by practice. India will soon be — India now is — 
 one immense battle-field. A.li is astir, not a province without 
 some detachment of the Gospel Army, detachment indeed, for 
 they are alas, too much detached from oui' another, but still 
 more or less organized forces of onr mighty Captain. The battle 
 is not that o( the next generation, for which we are now only to 
 
FATER BY THE RLV. DR CHAMBERLAn. 129 
 
 prepare. The battle is now upon us, .and we must wisely mar- Secoxd Day. 
 
 .shal our foici^s and well bear our part, ;uid the victory we must 
 
 grasp. 
 
 'I'he organization of the Native Church should, therefore, be Tlie nature of 
 not for garrison duty, but as an attacking army, bound to con- .- ^ orgamza- 
 quer. The time for us to sing '* Hold the Fort'' has not yet 
 come* ''Storm the Fort" must be our battle cry, and with that 
 definite end in view we must ptn'fect our organization. Middle 
 Age tactics will not do for us. We must not simply hold what 
 M-e have secured. We niust not simply seek God's blessing in 
 the upbuilding of the churches already founded. We want not 
 the exclusive prayer of the old spiritual miser whose daily petition 
 was " O God, bless me and ray wife, my son John and his wife, 
 us four and no morp. Amen." N'ay, nay "Christ for India and 
 India for Christ," — let that be our entluisiastic shuut, backed up 
 by enthusiastic deeds, and Iiy God's blessing, we will brin^ 
 revolted India into Christ's Kingdom uiihln the lives of those 
 now born. 
 
 The Church should be so organized as to bring out Native Native talent 
 talent, and as soon as possible, Native leadership. The day *° *^^ front. 
 of dreaming that India could be converted by the laI)our of 
 Foreign Missionaries is past. This Kingdom of India, now in 
 revolt against King Immanuel, must be won, must be brought 
 into allegiance to its disowned King, by armies raised within 
 itself, itself furnishing the privates, itself furnishing the non- 
 commissinned officers, itself furnishing the junior commissioned 
 officers, itself, in the nearest possible future, furnishing the 
 m.^jors, the colonels, the generals, the commander-in-chief, — 
 nay, not that, for King Immanuel is His Own Commander-in- 
 Chief, but the provincial chief commanders, who, under Him, 
 shall each vigorously lead his provincial troops on to the com- 
 bined victory. 
 
 Do not let us, European generals and colonels and majors, -^^ iealou 
 think that the Native Church is our preserve : that we and our of Native 
 foreign successors are always and solely to I)e the commissioned ^^ ^"^^ ^^' 
 officers of G'id's onward marching army, while the Native Clergy 
 and layman are kept as subordinate offi.cers and piiva^tes. God 
 give us native born Pauls, as well as Timothies ; native born 
 Luthers and Calvins and Wickliffes and Whitefielils, and Wesleys 
 and Moodies. There doubtless are those among the older and 
 17 
 
130 ^'A'^VK church oroamzation. 
 
 Second Day. uiore coscrvative Missionaries, who in view of the ackiinvvlpdged 
 fact that the qunlity of high leadersliip hfis not, thus far, been 
 manifested hy the Hindus, may say with all honesty "We must 
 keep a firm grip on the leadership at least." Granted this lack 
 of the quality of great leadership in tlie ordinary Hindu character- 
 But let the Holy Ghost be Leader, and let us not question His 
 choice of Ilis chief divisional comaiiuiders in the future, be 
 they Hindu, Anglo-Indian or European), as He may select. If 
 He chooses leaders, He will inspire them wi'h those qualities 
 tbev most need, and may none of us, gray haired thougli we be, 
 hesitate to serve under any leader the Holy Ghoit shall summon 
 to the leadership. 
 
 The Holy The Holy Ghost often chooses where we would not. He 
 
 Ghost chooses. ^^^^^^ j.]^^ young assistant in a slioe store in America to turn the 
 world upside down in the per>on of Dwight L. Moody. He 
 chose the unknown monk in the cells of Erfurt to inaugurate 
 the greatest movement the world has seen since the days of 
 Calvary, Olivet and Pentecost. 
 
 Examples. General Grant came from behind the counters of a Leather 
 
 Store in Hlinois to lead the Union Armies in Aaserica on to vic- 
 tory at Appomattox and the striking of the shackles from four 
 million slaves. 
 
 General Sherman, the man with wiiose marvellous " March 
 through Georgia" the world rang, was the President and 
 Manager of a horsetratuway or railway, in St, Louis, when 
 his country's peril called him to her defence. It may be said 
 that these latter two had been ])reviously educated to the pro- 
 fession of arms. Granted. So there may now be some among our 
 native brethren — educated in Missions for ^lission work, but 
 who have for the time drifted into Government or other secular 
 ertiployment, and attained to eminence therein, but who, when 
 the Holy Ghost shall call, will spring loyally into the battle, as 
 volunteers perchance, and rise to the post in leadership to 
 which they have been aj)j)ointed in the cjunsels of Him Who 
 calls no man amiss. 
 
 We, of God's Army in India, are trying to do our best. We 
 are not succeeding as we wish. God may have in reserve some- 
 wliere in India men, of what nationality we know not, of what 
 nationality, I, for one, care not, who summoned by Him, 
 
PAPER BY THE REV. DR. CirAMBERLAfS. 131 
 
 energized, guided by Ilis Spirit, will prove the Joshuas to lead Second Dat. 
 to the possession o( the Promised Land. 
 
 The Native (yhurch should then be so organizpd as best (o Develop 
 
 hring out all latent talent, in clerarvaud laity, so as best to utilize *^^f^nt) 
 
 . ' oj .' ' effort 
 
 all ability of old and young, male and female, highly educated benevolence. 
 and less endowed, so as best to bring out the full working powers 
 of the whole Church, so as best to call out her enthusiastic and 
 consecrated b' nevolence, so as best to teacli it to walk alone, 
 to be self-supporting, self-governing, self-propagating, for the 
 three must walk on hand in hand to form a perfect Church. 
 Caro must be taken not to let foreign inflaence so predominate 
 as to crip[)le native effort and stifle naiive enthusiasm. 
 
 Responsibility, as well as work, must be placed on the native 
 members and otHcers and clergy. What Bisliop Selwyn, in the Bisbop Sel- 
 recent English Church Congress, in speaking of the natives of '^T^- 
 his diocese, in the Pacific Islands, said, may well be pondered 
 by us in India: "What; I want to shew you is that i/ou can 
 brace your disciples with responsibilitijj — -your black disciples, 
 drawn from wild islands. It is the very life-blood, the very 
 heart of our Mission, that we do trust oui' native teachers, our 
 native clergy, with enormous responsibility. These men, who 
 are so weak in their own islands, so little to be trusted appa- 
 rently, on whom some look d')wn with such such disdain, are 
 braced with responsibility when they have been filled with tiie 
 Spirit of God and have got something with which to go forth 
 to their fellow-men." 
 
 Have we sutticiently tried this bracing power of responsibility 
 in the'ease of our native clergy and laity, whom many think too 
 weak for leadership? 
 
 That the work may go on without hitches and gain the Gol- a distinction 
 appointed end there must be a perfect understanding and full and a caution. 
 confidence on both sides, the foreign element not jealous of the 
 native, the native element not jealous of the foreign, but all 
 working heartily toge.her, each conceding something^ if need 
 be, to the weaknesses of the others. 
 
 In the matter of the control and expenditure of funds, there 
 is, 1 fear, sometime; a misconception, and so a needless heart- 
 burning. 
 
 It is a natural human weakness, if yon choose so to call it, 
 that the givers in the Home Churches of the myriad small and 
 
1P>2 
 
 NATIVE CHURCH ORGAyiZATTO^. 
 
 Second Day. 
 
 Control of 
 Funds, 
 
 A dual organ ■ 
 ization. 
 
 A case in 
 illustration. 
 
 lai'p;e cotrihiitions lliat come to India in vast aggregates shouM 
 wish the expenditure of those sums to be in the hands of those 
 wlioni they commission and send out from among their own 
 sons for the work. They often witli much self-denial give of 
 their substance. With more self- abnegation many of them 
 send their only sons, their only daughters, to join in the work. 
 It is but natural that they should wish tliat the control and 
 direction of their funds slioidd be in the hands of tliose they 
 thus send, who are known to them, and so, naturiiUy, most 
 trusted by tbem, and it should cause no jeal<iusy on the part of 
 the wisest and best of our native brethren, if that expenditure 
 be so contndli'd. 
 
 On the other hand 1 h ild that the expenditare of all funds 
 raised in raised inlndia, the Native Chnrcli, or I'aised by their 
 soli( itatiou, should be left to the control and administration of 
 the Native Church vvitliouc foreign dictation. 
 
 To meet the above end> it s?em9 to me that their should be a 
 dual organization (.f our AHssions and Churches here in the 
 field. Sini[i]y to illustrate what I mean, let me describe the 
 organization, on such lines, of the Mis.-iou with which I am 
 connected, "The Arcot Mission of the Reformed Church in 
 America. It m ly not be the b?.st possible. It is the best vye 
 know, and seems to work well. Some other Missions aire 
 organized on nearly the same lines. Others are not. It may at 
 least prove suggestive. 
 
 "The Reformed Church in America" is the daughter of the 
 " Reformed Church of the Netherlands" established during 
 the Reformation. HiUand planted its first colony in America 
 in 1621-3 on the Inland of Manhattan, now New York, and with 
 the colony went the Church, with its schoolmaster and its 
 minister. The oldest organized Protestant ('hurch on the NorJh 
 Ameiican continent now existing is that Reformed Dutch 
 Church established bv those colonists in America, and l)y it the 
 Arcot Mission was esiablished and is n^aintained. The Re- 
 formed ("hurch is Presbyterian in its government, liturgical in its 
 worship. The Arcot Mis.sion has t!»_e Dual Oigauization spoken 
 of above. It is organized as a IJoard of Trustees, it you choose 
 so to call it, consisting of the male Missionaries sent out by the 
 Board of Missions in New York, and to the Mission, so organ- 
 ized, is committed the administration o{' all funds sent from 
 
PAPER BY THE REV. DR. CHAMBERLAIN. 133 
 
 America, and tiie management cf all frrms of work supported •'^'^^^'^ ^^"'^• 
 
 by those funds. This is one part of the dual oiganzation. 
 
 From the nature of the case it will be temporary. As soon as 
 
 the churches become self supporting, as soon as our circuit 
 
 ceases to be Foreign Missionary ground, so soon will this cease 
 
 to exist. 
 
 The other and more essential pait of our dual organization is 
 designed to be the pt-rmaiient one. To the development of 
 that we endeavour to give our best energies. It consists of, first, 
 the Ecclesiasiical Orgaiiization, and second, the Benevolent 
 Organizations. 
 
 Under the first head we h.ave (a) the individual Church, one Its Eccfesias- 
 
 in each town or 2;roup of hamlets. The eovernine; bodv of *"'^^ Organi- 
 
 -, o ., zation. 
 
 this local church is the " Consistory " ( or Session ), composed -pj^g 
 of the pastor or pastors, and elders and deacons, elected to Consistory, 
 those offices by the communicant members. The elders are 
 ordained to that office as the assistants and co-workers with the 
 pastors in all the spiritual affairs of the Church, being layinen 
 of Inuowu Christian character aiul activity; the deacons as co- 
 workers in all the teuiporal and benevolent work of the cliurch, 
 especially in looking after and helping wi:h counsel and, when 
 needed, with funds, the poor of the Church, and in raisin"- 
 funds therefor. The elders and deacons together are responsi- 
 ble for the raising and paying of the stipends promised by the 
 Church to the native pastors. The Consistory meets for 
 business, monthly, or at such intervals as its business requires 
 and is presided over by the pastor, or if there be a missionary 
 pastor and a native fiastor, by each in turn. The administration 
 of the Church affairs, the discipline of the Church, is carried on 
 by this Consistory. It has the control of the Siindav Schools, 
 and other agencies for Church work. The elders and deacons 
 are elected for a term of thr e years, and may be re-elected, or 
 if better or stronger men have meantime come in, the better 
 men may be elected in their place. Four elders and four 
 deacons with the pasters, Native and European, constitute 
 the dnsistory of the Chnrcli of which I am senior pastor. 
 (6) All the Churches in one geographical area are urgrinizfd into 
 a " Classis" (or Presbytery), consisting of all the pastors and The Classis. 
 one elder delegated by each local Church. (c) The Classis in 
 adjacent geographical areas are organized into a Synod, and all The Synod. 
 
134 NATIVE nijuRnn orqa^u.ation. 
 
 Second Day. the Synods in one countiy into {d) a General Synod or General 
 The General Assemtjly. The Clasiis alone has the prerogative of examining 
 synod. g^jjj ordaining ministers, or receiving by letter of dismission and 
 
 recommendation those ordained by other Classis or by the eccle- 
 siastical bodies of other denominations. If a Chnrch, through 
 its Uonsit^fcory, calls a man to be its pastor, the call 's laid before 
 the CL'i'^sis for ap[)ri>val, andif approved and the bnsis of support 
 guaranteed by the Church found proper, the Classis proceeds 
 to examine and ordain the candidate, if not ordained before, and 
 solemnly install him as pastor, and without the action of that 
 Clas<is the relationship thus fortncd cannot be dissolved. 
 Appeals on the part of Church mem!)ers against any action of 
 the Consistory may be taken to the Classis, and appeals from 
 the Classis to the Synod. 
 
 Within the local Church, as at Madanapalle, for example, are 
 Sunday first the Sunday Schools. Oa^ of these is in the C'mrcli at 
 
 Schools. 4 P.M., for the chi'dren and adults of the congregation. One 
 
 of the ordained elders is its Superintendent, and with its 
 Infant Class, its Junior and Senior Classes, its Bible Classes for 
 those older, its " Sfcangers' Class" for casual non-Christian 
 attendants, of whom we have numbers present almost every 
 Sunday, it comprises the whole congregatioa and is as numer- 
 ouslv attended as the morning preaching service. 
 
 Two other Sunday Schools are held during the mid-day in 
 the heart of the town, for non-Christians. One is for Hindu 
 and Ma'iornedan boys, superintended l)y another of the elders 
 of the Church, with the co-operation of the junior Mi!.sionary, 
 and gathers on an average about; 100 b )ys and young men each 
 Sunday for a sol'd hour's instruction in Bible truth, with the 
 aid of colored wall pictur^es of Bible scenes and music. The 
 other, for Ilinlu and Mahomedan girls, is managed by the lady 
 Missionary, and taught by the native vvomen teachers, Zenana 
 workers and senior pupils in our Girls' Boarding and Training 
 School. 
 Y P S C E ^" ■'i^f^''''^'^ ^^ these we have a "Young People's Society of 
 (Miristian Endeavour," a branch of that wonderful Society foi' 
 quickening the spiritual life and activity of the young people 
 of the Church and organizing them for aggressive work. It 
 is composed of the young communicant members of our Church, 
 who have banded thmselves together under solemn oath of 
 
FA FEB BY THE REV. DR CHAMBERhAlS. 135 
 
 loyal and vigorous service (o their Lord. It is a Society made Second Day. 
 up of both sexes, and after more than two years of trial, we tind 
 tliat such an organization works well. Its officers and members, 
 under solemn pledge, carry on vigorous evangelistic work, as 
 volunteers, in the town and surrounding villages, going out 
 in bands with large colored Scripture pictures and bJirijanas and 
 compelling an interested attention to the message they hring. 
 It was establi-hed and is helped in its work bj^ the junior 
 Missionary, and its chief ofHcers are members of the Consistory. 
 In some places a Y. M. C. A., or Y. W. C. A., might be found 
 more adapted to the circumstances, but some such Society for 
 securing the organized services of tlie young people, I am 
 convinced, should exist in every Church. These are activities 
 in tlie local Church, cited as illustrating our methods of organi- 
 zation for work 
 
 Aside froni the strictly erclesiastical organization we have 
 
 our Benevolent Societies, of which the first is •' The Pastors" Benevolent 
 
 ' . . organizations. 
 
 Aid Society," and in which all the Churches in our Mission 
 
 particip.ite. This, as its nam3 implies, is to aid in the support 
 
 of our Native Pastors. Regular monthly contributions are 
 
 solicited and usually receivt-d from the membership of our 
 
 Churches, and from it aid is given to those Churches having 
 
 Native Pastors who are not able themselves to furnish tlieir 
 
 whr)l3 snpport. A fund is al<o being accumulated, the in';erest 
 
 of whicdi will go to Native Pastors' support when we have more 
 
 to be supported. 
 
 Then we have a " Sahodara i^angam," or Brothers' Society, 
 participated in by all our Churches, fur the aid especiall}' of 
 those who by reason of coming- out from Hinduism have met 
 with loss and a;e in pecuniary ditficulties- A "Widows' Aid 
 Society" is also in process of organizauon. 
 
 Now in all these organizations. Ecclesiastical «nd Benevoh^nt, 
 our native brothers, lay and clerical, are on an absolute equality On an 
 with the foreign Missionaries. Nay more; in any one cf them ^ f^^litT 
 our native brethren could, if they so desired, take supreme 
 control. In the Chassis of Arcot there are nine American 
 Ministers, nine Native Ministers, six Native Licentiate Evaniitl- 
 ists, and twenty-three Organized Churches, each one of which 
 delegates an elder to each meeting of classes. The President of 
 Chassis is alternately a Native and an American Minister elected 
 
136 :\'ATIVE CHURCH ORGAmZATlON. 
 
 Second Day, f^^y gjj^ months. All liave cjiial voice and vote, so that a 
 majority of tluce-t'ourths could at any time he haH, were a 
 division to take place on lines of nationality. There never has 
 been, God grant there never may bo, such a division. We 
 usually find hoth races on both si<les of any important question* 
 and we work together in perfect harmony. In our Benevolent 
 Societies the disj)arity is still greater, there being not more than 
 one foreign vote in twenty in a fu 1 meeting. We Missionaries 
 are jealous that our native brethren should share to the full the 
 Presidencv of these Ecclesiastical and Benevolent orijnnizations 
 and the (chairmanship of the most important Committees, for 
 how else c m they be schooled iu leadership and be ready, when 
 v\'e step out, or God, for wise purpose, takes us out, to take full 
 direction of all affairs ; and to that will they sooner or later be 
 called. 
 
 I have spoken of this system of organization in my own 
 Mission as an illustration. We chance to be Presbyterian in 
 our polity, but I hold that each Mi^^sion, whatever be their 
 Church polity, can, if heartily desiring it, similarly bring their 
 native brethren forward to share present responsibility and 
 prepare them for future leadership. 
 
 Nav, more, I would be glad lo sec our mtive brethren of 
 
 Anexclusively different. Mission-! join hands in a work exclusively their own, 
 
 uadertakiii"-. ''^'"^ select some field at present destitute and themselves send 
 their own Missionaries, selected by themselves, sufiported by 
 themselves, managed by th Muselves without any foreign control 
 or interference. I would gladly contribute to it from my own 
 means, leavim:^ its expenditure to such a Society, exclusively 
 native, guided, as I fet'l certain tbey would be, by the Holy 
 Ghost, Who guided the Church of Antioch in sending out Bar- 
 nabas and Saul. 
 
 We have not yet seen, I profoundly believe, that Church 
 organization and })olity that will be the Church of Inilia and 
 brinij India to Christ. We are in a tentative stage. We are 
 endeavouring each to contribute of our best to the Church of the 
 
 Organize witli future in India, but I regard none of the existing Cliurches as a 
 
 facps turned ^,^^^1^ I love mv own Church, the daughter of that Re- 
 to the luture. - - .... 
 
 formed Church of Holland established in the warlike times and 
 
 new activities of the Reformation. I love her history, her 
 
 doctrine, her polity. I consider her organization the nearest 
 
PAPER BY TUE REV. DR. CHAMBERLAIN. 1^7 
 
 to the Divine Model as we g;atlier it from the Acts and the Sscoxd Day. 
 
 history of the first centuries. Did I not, I would not he in it, 
 
 for 1 was not born in it. But dearly as I love and reverence it, 
 
 I am not narrow-minded enough, even if I had the j)ovver, to 
 
 have all other dcaominatlons and polities at once wiped out, 
 
 and even my own loved Church decreed to be the universal 
 
 Church of India, I admit the possibility of something hetter 
 
 heing evolved. 
 
 New discoveries in God's world, new discoveries in God's 
 forces, new understanding of God's plans and purposes have 
 been made in the past. Who dare say they may not be in the 
 f u ture ? 
 
 In the fifteenth century the wiseacres thought they knew i5th Century 
 all about God's world and the countries therein. God taught ""^''"-'*'^'^"*^'*- 
 Columbus to say nay, and to seek to find something more. 
 Old beads said to Columbus, "We have discovered all worlds. 
 Thei'e are no more, we know. Keep still, young man, and be 
 content with what God has given us," Columbus, God-moved, 
 again said, " Nay, there must be more," and sought to go and 
 search them out. He was branded as a crazy enthusiast. He 
 appealed for help to the crowned heads of Europe, They all 
 declined a share in the imperishable glory. At last young 
 Ferdinand and Isabella pawned their jewels and gave him 
 the outfit. "Where are you going, Rash Youngster ? " shouted 
 the combined conservatism of Europe. The Quadricentennial 
 now being celebrated in America tells where he went. 
 
 It was all God's world. For ages it had all been there. It Fuller light 
 was simply that the eyes of civilized man had not opened Century, 
 upon it. So it may be in God's Kingdom of Grace. That 
 Kingdom changes not. But who, as the morning star of the 
 twentieth century is about coming above the horizon, dare 
 say that we know all about God's Kingdom of Grace, about 
 God's Church, and its best adaptabilities ? Who dare say that 
 the broad sunrise of the twentieth century will nob see God's 
 plans more fully laid open, and better and more victorious 
 organization effected in His Militant Church as it follows its 
 ever on-pressing glorious Captain, 
 
 More than fifty distinct Missionary organizations have plant- The victorious 
 ed distinct Missions in India, These are from England, Scot- Church of the 
 land, Ireland, Wales, Germany, Denmark, Scandinavia, Swit- 
 18 
 
138 
 
 NATIVE CHURCH ORGANIZATION. 
 
 Second Day, 
 
 Occidental v. 
 Orieutal. 
 
 " lu doubtful 
 (questions, 
 liberty ; in 
 essentials ; 
 unity ; 
 
 in all things, 
 chanty." 
 
 zerland, Holland, France, the United States of America, 
 Canada, and Australia. Each naturally models the Native 
 Church, it founds more or less after the pattern of that Home 
 Church which sent it to India. We thus have very great 
 diversity in the organization of the different Native Churches, 
 in the different Missions, in the different provinces, and the 
 different languages of India. 
 
 There is unquestionably some good, and not all harm, in such 
 diversity as an incipient stage. But no stereotyped plan, cast 
 in Occidental moulds, will prove to be the enduring Church fur 
 the Orientals. 
 
 The truth of God is one. The principles of the Reforma- 
 tion were essentially the same, but the Church of the Reforma- 
 tion in Germany, England, France, Holland, Switzerland, 
 Scotland, took on varying characteristics according to the genius 
 of each people, and no man of thought and earnest purpose, 
 no student of God's vs^ays in History would dare say that the 
 Church of Scotland, or the Chui'ch of England or the Church 
 named after Luther, or any other stereotyped polity, the out- 
 come of former Occidental surroundings or national charac- 
 teristics, would be the one in which the Oriental Church 
 Militant would best march to victory. 
 
 How important then it is that, in all oar organizations, in all 
 our work, we should have a view to such a possible drawing 
 together on new lines and make more and more of the great 
 essentials in which we agree, and less of those things 
 in which for the present we do not see alike, and be ready to 
 be guided by God's Spirit into His more perfect way. 
 
 As a Missionary who has already passed one-third of a 
 century in the service of India, I have one great aspiration 
 that fills my mind, and on which I think much in my quiet 
 hours. It is this : May this great land with its myriads of 
 people be won, not for Presbyterianism, not for Independency, 
 not for Episcopacy, not for Methodism, but foe Christ, and 
 IN His way, and with such organization as He by His Spirit 
 may bring out of our united efforts, we working always with 
 teachable and expectant mind. 
 
PAPER BF THE REV. ROBERT TEBB. 139 
 
 THIRD PAPER. Second^Day. 
 
 By the Rev. Robert Tebb, W- M. S., Galle, Ceylou. 
 
 The subject before us appears for consideration at all Mission Importance of 
 
 . subject 
 
 conventions, which is at once an evidence of its importance and 
 
 also that the immense jiroblems involved are not easy of solu- 
 tion. In my treatment of the subject I shall endeavour to allow 
 past Mission experiencies to suggest what may be possible and 
 desirable under present circumstances. The plan of operations 
 must be practical, though in all its details it cannot immediately 
 1)6 applied. In designing a large building the Architect should 
 see the end from the beginning, though he may require many 
 successors to complete the work. We ought to have a high ideal, 
 and every effort should be devoted to its realization. It is im- 
 possible to know what will be the ultimate organization of the 
 Church in India, but on essential points we are agreed. We 
 want to win this great land with its teemiiig population for 
 (dirist and not for any Ism. We believe that this, to a large 
 extent, must be done through an agency born in the country ; 
 therefore, all our energies should be directed to the developing of 
 a self-supporting, self-governing and self-propagating Church 
 We also know that, whatever agency or organization is employ- 
 ed, it is not by human might that the work can be accom- 
 plished. How this, in my view, can be best done is the question 
 i will endeavour to answer. Owing to the great scope of the 
 subject and the brief time at my disposal, I can only suggest a 
 rough outline and leave my hearers to supply the details. In 
 order to direct thought and criticism I may say that my point 
 of view is conuesional, and that my experience has been largely 
 among Churches somewhat advanced in organization and self- 
 support. 
 Our subject, though two-fold, viz., organization and self-support, Preliminarv 
 
 is so closely connected as to demand united treatment. As I work 
 
 . ' 1 , ,. , 1 ii' ,. .1 assumed, 
 
 have mtnnated selt-government and seli-support must always go 
 
 together. It is assumed in the programme that considerable 
 
 ])relimiuary work has been done and some success has been 
 
 realized. Let me briefly indicate what I think these assumptions 
 
 are : — (1) A Missionary Society has selected a tract of country 
 
 tit be evangelized in which, s|)eaking generally, no other Pio- 
 
 testant Mission is working. A country sufiiciently large in area 
 
140 NATIVE CHURCH ORGAmZATION. 
 
 Second Day, ^^^^ ^^^^ population, so as to be a saitable base of operations. 
 (2) That in this area good centres have been wisely selected where 
 the Missionaries may have a fixed home. These should be easily 
 accessible. The land legally secured should be ample, not only 
 for the erection of buildings needed at the commencement of the 
 Mission, but also allow for the supply of other buildings as the 
 work develops. (3) A careful survey of the country to be 
 occupied has been taken. With all the help available a pro- 
 phetic map has been made. Suitable towns form a natural centre 
 from which surrounding villages may be evangelized. The 
 necessity for a wisely arranged ideal plan will be admitted. 
 
 (4) The Bible has been translated and issued. The Missionaries 
 have gone forth and preached everywhere, the Lord working 
 with them and confirming the word with signs following. 
 
 (5) Of tliese converts, some of the most promising have been 
 brought to the Mission Centre, and are receiving a training more 
 or less complete according to circumstances enabling them to 
 become fellow-helpers of the truth. 
 
 Baw of (mo- Different Churches have different names for the same things, 
 latious j-)^^(. j^Q doubt members of this Conference will easily follow me 
 
 dhiiled. , . ^ ■ t • i i- 
 
 while for a mmnte or two 1 attempt to give a general outlnie 
 of ecclesiastical organization. For a fully organized work some 
 division of the base of operations for various purposes is 
 necessary. For eifective and aggressive work I consider that 
 the whole area to be evangelized should be sufficient to form 
 (!) nnAnniud Conference. This may be formed as soon as there 
 are say 30 or 35 Ministers working in this area. This will be 
 affiliated with the Home Conference of the Mission concerned. 
 As soon as possible, lay-delegates, appointed from each district, 
 will be joined with the Ministers and meet for administrative 
 purposes. (2) A section in this area may be governed by District 
 Sijnods, to be composed of Ministers and Stewards delegated 
 from each circuit, in the District, to meet once or twice a year, 
 and take the general oversight of all the temporal and spiritual 
 affairs of the District. (3) A small area in this District may 
 be called a Circuit, and be governed by a court composed of 
 Ministers, Lay- Preachers, Stewards, Trustees, and various 
 officials representing work carried on within this Circuit bound- 
 ary. The Members of the Circuit-Board to meet rpiarterly, 
 and take the general oversight of all the temporal and spiritual 
 
rAFER BY THE REV. ROBERT TEBB. 141 
 
 affairs of the Circuit, including of course the raising and paying Second Day. 
 of Minister's stipend and. the general expenses of the work of the 
 Circuit ; and (4) Substations or places within the Circuit where 
 there is any organized effort to make known the Gospel. All 
 these terms may he changed as the work develops. A sub- 
 station may become a circuit with its suitable organization and 
 sub-stations. When the work in a District Synod becomes 
 difficult as the Circuits multiply, division will be effected and 
 new districts formed. In the same way the area covered by 
 the Annual Conference may be divided. When this becomes 
 necessary the General, or Home Conference, which is the central 
 authority in the Church represented, will be the connecting link 
 for the Annual Conferences. Thus the work throughout from 
 the sub-station to the Annual Conference is carefully organized 
 and may be made efficient for discipline and aggression under 
 the General Conference. The above terms may not only bo 
 changed as the work develops, but until the work has become 
 somewhat consolidated the functions of one Court may be 
 undertaken by another. Thus until a sufficient number of 
 Ministers are settled in the country selected for evangelization, 
 the functions of the Conference, or some of them, ma}- be dis- 
 charged by the District Synods, or even by the Circuit Quar- 
 terly Meeting. 
 
 Some work necessary to be attended to, even in the beginning Work 
 of Mission operations,|must, however, be undertaken with a view requiring 
 to Conference and not Circuit Organization, hs, for instance, Oro-anization. 
 (]) the selection, training, appointment, itineration, discipline, 
 and superannuation of the Ministers. The selection and case of 
 subordinate agents as Catechists may be delegated to District 
 Synods, but the authority for the final selection of recommended 
 candidates for the Ministry must, T think, be one of the functions 
 of the Annual Conference. (2) Education. In the same way 
 the selection of candidates for Day-School Teachers, their train- 
 ing in Normal Schools, the general and varied interests connected 
 with and involved in Government Codes, result grants, &c. Also 
 the books needed, and best methods of conducting both Day 
 and Sunday Schools can be most efficiently attended to, from a 
 Conference centre. Constant efforts should be made to secure 
 circuit support for the education in its boundary, but for some 
 time after a circuit becomes self-supporting, so far as its minis- 
 
142 NATIVE GlJURCn ORnANTZATION. 
 
 Second Day. teiial staff is concerned, probably the educaticiual agency will 
 further need Conference help and direction. (3) Buildings. 
 Also to advise in the acquisition of property to form a corporate 
 body of Trustees, to approve all plans of buildings, to recom- 
 mend from a central fund grants and loans, to attend to important 
 matters legal or otherwise connected with Mission plant, a 
 (conference Church Property Committee is desirable. (4) In the 
 same way many other things I will only name can be best direc- 
 ted and made etHcient from a Conference centre. Printing 
 establishments, the direction of temperance work, the higher 
 education in Colleges, the establishment of Industrial Schools, 
 Boarding .Annuitant Society, and certainly a Committee for 
 guarding the legal rights and social privileges of the Christian 
 community. 
 Dano-ers in ^'^ passing, may I be allowed to intimate a danger to all 
 
 this initial preliminary missionary work ? Care should be taken not to 
 pauperize the people, raise false ideas as to secular advantages, 
 and thus render the second stage of circuit independence ami 
 aggression difficult. The pioneers of the gospel need wisdom to 
 enable them to distribute blankets, clothes, books, medicine, 
 money, &c., so that their successors may not be charged with 
 adding insult to injury by not only withholding such things 
 Init also for seeking help in making known their message. From 
 the beginning right principles as to receiving, supporting and 
 extending the gospel, should be taught, illustrated, and encou- 
 raged. 
 Circtiit indp- Having sketched what may become the ultimate organization, 
 pondeiioe. and the ideal of whicli should be kept constantly in mind, let 
 me return to suggest how the plan may be worked out. Let 
 us assume that several having received the truth, require more 
 help than can be given by the occasional visits of the Missionary. 
 A permanent apj)ointmeat must be made, that the young may 
 be trained and the inexperienced adult guided into all truth. 
 Some one with the best qualifications must be selected for the 
 station, not to do the work which the converts have been taught 
 by the word and spirit to do for the spread of the gospel, but to 
 direct operations for further aggression, and to conserve results. 
 From the very beginning, every one, receiving Christ, should 
 be e.\]iected to work for the good of others. Andrew having 
 followed the Masfer, first findeth his own l)rother, and 
 
rAPER BY THE REV. ROBERT TEBB. 143 
 
 by testimony and Scriptnral teaching, brought him to Second Day. 
 Christ. — 
 
 The person appointed, as the first permanent agent, may The fii-Ht 
 be by preference a native of the place, who has so won the °^^^ ' 
 confidence and respect of liis fellow-converts, and neighbours, 
 that his ministry among tlicm will be instinctively welcomed. 
 If he has had a course of training he will be better qualified 
 for bis Avork. The person appointed may otherwise have 
 natural or acquired abilities. It may be, in that place, no one 
 suited to be a teacher of others has been converted. An 
 appointment from the training institution must then of necessity 
 be made. The one indispensible qualification is that the agent 
 having himself received the Lord Jesus is made wise to win 
 souls. 
 
 The support of this agent should be made as easy as possible, jjis .support 
 It may be, at the commenccmeut, the agent might partly sup- 
 ])ort himself, by his own hands or brains. The people to whom 
 he ministers should be directed and encouraged to support him. 
 It may be, a small supplementary auxiliary grant might be given 
 from Mission funds. At all events he, who preaches the Gospel, 
 should live of the Gospel, though the allowances for the purpose 
 should be in proportion to the ability of the people to supply 
 them. Other places surrounding the centre, where the a"-ent 
 lives, will, under his personal, or directed ministry, be evangelized, 
 and each coiivert should be expected to become a giver and doer. 
 Tims a circuit will be gradually formed with surrounding sub- 
 stations, ^hich are vitally connected with and supported by the 
 centre. 
 
 At the commencement the work may be carried on in hired pre- Buildinas. 
 niises, but soon the accommodation provided becomes inadequate. 
 Shall the necessary places for residence, education, and worship 
 be supplied by the Mission, or must we wait till the people can 
 supply them without assistance? Probably a medium course is 
 best. The land and buildings should be legally secured for the 
 purposes required. Tiie building should be of as simple, though 
 substantial, construction, as possible. The converts must be 
 expected to give in money or kind, and by personal labour what 
 assistance they can. They should realize their share in the 
 concern, and help in the erection and maintenance of these 
 
144 
 
 NATIVE CHURCH ORGANIZATION. 
 
 The Church 
 Council. 
 
 Second Day. buildings, thongh as a permanent plant the Mission might be 
 expected to take a share of the expenditure. 
 
 An effort should be made to release, as far as possible, tlie 
 agent appointed, from all service of tables and monetary 
 responsibility. Stewards should be appointed to collect dona- 
 tions for the agent's support. To make collections, and keep 
 ill order the buildings erected, and attend to what we are 
 accustomed to call all the secular concerns of the Church. 
 Added to this, many might be trained to assist in various ways 
 so as to secure the highest spiritual results. Let us guard 
 against the common arrangement that the agent must be 
 everything from Minister to Church-sweeper. Every person, 
 according to his several ability, should share in the work of 
 faith and labour of love. Under such united persistent efforts, 
 we can easily believe that the Word of the Lord would have 
 free course and be glorified. The place where the agent 
 is appointerl gradually assumes a settled organization, and 
 many surrounding villages are in a similar manner blessed with 
 the ministrations of the Gospel, emanating from that centre. 
 Such centres and sub-stations may be multiplied until the 
 whole country included in the case of operations is brought to 
 a knowledge of the truth. The firist agency may have deve- 
 loped into an ordained ministry, colleagues may have been 
 appointed and subordinate agencies of all descriptions engaged 
 in evangelizing the whole ground occupied. 
 
 May I venture to describe in rough outline the organi- 
 zation of the work, so far as the Circuit just indicated has 
 obtained it? (1) The ministry of the Word must have first 
 attention. Like priest like people. If the trumpet give 
 an uncertain sound, who shall prepare himself to the 
 battle ? The ordained Minister, liis colleagues, the cate- 
 chists and others trained for the work should be exam- 
 ples of fidelity, ability and diligence. Besides these, many 
 following their secular callings will on the Sabbath, and occa- 
 sionally during the week, according to the ability God giveth, 
 minister as Lay-Preachers, Evangelists, Exborters, Readers. 
 All such invaluable helpers, where many congregations require 
 a Ministry, will meet periodically, once a quarter probably, with 
 the regular Ministry for enquiry into character, attention to 
 their appointments, and direction in their studies. Such work 
 
 A sketch of 
 this Council 
 
PAPER BY THE REV. ROBERT TEBB. 145 
 
 of preaching will be regulated by the minister in charge of the Ssi ond Day. 
 Circuit, preparing and publisliing a jdan of appointments. 
 (2) Spiritual Helpers, such terms as Leaders, Day and Sunday 
 School Teachers and Officers, Tract Distributors, the Society of 
 Christian Endeavour, Young Men's Christian Associations, Young 
 Women's Christian Associations, Sisters of the People, Zenana 
 Workers, Deacoanesses, Visitors of the Sick, Poor, &c., and 
 many other agencies will suffice to indicate the wide field to be 
 occupied. These helpers will require periodical meetings for 
 review, direction and mutual encouragement. (3) Secular offi- 
 cials. 1 can only name stewards of all descriptions. Managers, 
 Trustees, Treasurers, Deacons, Collectors. (4) To indicate my 
 meaning. In a fully organized Ciiurch an opportunity should 
 be given to every one, to do something for Him Who lias done 
 so much for us, and each should be directed and encouraged to 
 embrace the privilege and yield consecrated service. 
 
 The necessity for self-support is everywhere admitted, and Self- Mipport, 
 considerable advancement towards securing it has been made, 
 A few of the methods of accomplishing it are the following : — 
 (1) The mission pays the ministry and other agency according 
 to a settled scale of ability in passing examinations, years of 
 service, &c , obtaining such help from the people in meeting 
 these payments as can be obtained. This system saves trouble. 
 A minister knows what to expect, all friction likely to arise 
 when advances are refused is prevented. On the other hand, 
 there is no stimulus to personal exertion, and the people do not 
 feel much responsibility. A minister will get his money regularly, 
 whether he is diligent or not, efficient or otherwise. Only pass 
 his preliminary examinations, and secure his position, he will 
 then go on according to scale, lapse of years securing increase of 
 pay and a pension at last. So also the people say: The 
 minister will be paid whether we give or not, why then should 
 we give. I am not clear that payment according to scale is 
 desirable, though 1 have always been accustomed to that 
 method. (2) An estimate is made at the beginning of the year, 
 of the expenditure and receipts ; the balance is the Mission grant, 
 and this is paid in twelve equal monthly payments. If the income 
 is realized in good time, and better still if the amount required 
 is exceeded, this plan works smoothly, but if there is a deficiency 
 or payments are delayed, unless there is a treasurer between the 
 19 
 
14(3 NATIVE GllUROtL ORGANTZATrO},'. 
 
 Secosd Day. minister aud the people, willingly and able to advance, and it, 
 necessary, to meet deficiencies, the niinistei maybe in difficulties, 
 whether he is in fault or not. (3) The amount given by the 
 Mission is, as above, treated as a grunt, and it is determined to 
 reduce the amount yearly till the Church is entirely self-support- 
 ing. Thus, a mission has resolved that the yearly grant shall 
 be reduced 5 per cent. This plan in twenty years would mak*- 
 ft Church self-supporting. This arrangement has much to com- 
 mend it ; in some, I believe, in many cases, it has been highly 
 successful, and its advocates are quite satisfied. Probably, it has 
 the defect of not taking into account varying circumstances. \ 
 congregation, a locality, may greatly change in twenty years. 
 I speak with much diffidence on a subject where there 
 is much diversity of opinion and practice, and where, moreover, 
 some are the inheritors of long established systems, but I incline 
 to think that scales of payment are not desirable, that each case 
 should rest on its merits, and that, while in all cases the princi- 
 ple should be enforced, decrease of grant must obtain : 
 whether it shall be an annual decrease of five, ten, fifteen or 
 twenty per cent, must be decided by familiarity with the facts. 
 Under some system of ultimate self-support each Circuit should 
 be organized from the commencement, [f the people are train- 
 ed to bring their offerings in money or kind for the support of 
 the first agent appointed, ami each change in the status or 
 number of the agents depends on increased liberality in provid- 
 ing support, I believe when the Circuit develops into a fairly 
 (jr"-anized condition there will be people to give, and officers to 
 administer funds, lor the support, of the ministry employed. 
 How money ^^ •^' P^i'liaps, unnecessary to indicate any methods of raising 
 
 may bo raisori. jj^onev. I niJiy indicate one plan, however, which has been found 
 simple and effective. A roll of the Christian community con- 
 nected with each sub-station in the Circuit has been carefully 
 prepared. At the beginning of the J^ear this Christian comumuity 
 is invited to a general social meeting ; care is taken that each 
 household is represented, and, if possible, each adult has a special 
 invitation. At this gathering the accounts of the Circuit for the 
 past and the estimated expenditure for the present year are read- 
 Promises of assistance to discharge this expenditure are obtained. 
 Usually the amount promised is a monthly contribution. Such 
 promises are registered. Collectors are ap[)oiuted to wait on the 
 
SFEECH BY TITE RFV. n. ]l. J\ V, JIAHK. ] 47 
 
 subscribers regularly. Tiie money thus collected comes i-egularly Skcond Dat. 
 into the hands of the Circuit steward, who is thua enabled to 
 li.eet the monthly claims. By this systematic appeal to the 
 wliole Christian conununity, for regular contributions, combined 
 with collections in every service, and the usual methods of rais- 
 ing money, Circuit work is easily made either self-supporting or 
 tl\e amount required, less the Mission grant, is obtained without 
 much difficidty, to the great advantage of the people and rapid 
 spread of the work. Not only should money be raised sufficient 
 for local claims, but appeals should be made for proportionate 
 payments to meet the needs of District and Conference Organiza- 
 tion, and also for spreading the Gospel into spiritually destitute 
 localities. 
 
 It is not, however, to organization, however necessary in its The great 
 place, or however perfect we may think it to be, that we are to 
 look for success in bringing the world to Christ. Machinery 
 without motive power is only embodied weakness. It is only as 
 individual believers are full of the Holy Spirit and entirely 
 consecrated to Christ, as all organized for aggression, can say 
 ''The love of Christ constraineth us," that persistent, continu- 
 ous!, successful efforts will be made t^o make Him known to others. 
 May we be sanctified throughout, body, soul and spirit ; then 
 shall the world our influence feel, our Gospel grace partake. 
 
 FIRST SPEECH. 
 
 By the Rev. 0. H. P. F. Hahn, Gossuer's Mission, 
 ' Lohardagga, Chota Nagpur. 
 
 IMease kindly permit me to read my speech, since I have 
 never had an opportunity of publicly speaking in English, and 
 since I shall be thus better able to express my thoughts. T 
 also ask your kind permission to allow nie to confine myself to 
 the latter part of the subject assigned to me, viz., the "self- Self-support 
 support of the Native Church ; " and to dwell on its practical 
 aspect only. 
 
 In our Mission among the Kols we have now about -40,000 ^he Kols. 
 Christians, not rice-Christians I dare to say, but all inde- 
 pendent people, though many of them are but poor farmers 
 and day-labourers. These Christians are scattered over a 
 vast area, living in about 1,2C0 villages. What are 20 Mis- 
 
148 NATIVE CHVRCII ORGAmZATION. 
 
 Sbcond Day. sionaries among fifty times as many people ? And where are 
 tlie means to come from, to feed fifty times as many thousands 
 •with the Bread of Life ? No question, therefore, is of so vital 
 importance to our Mission than the (juestion of the self-sup- 
 port of oar Native Churcli, and 1 have come here to explain 
 how far we have been able to solve it, and to learn from the 
 experience of other Missions. The principles which guide 
 us in attaining to the self-support of our Kol Church are the 
 following. 
 
 Tlio neccssitv We firmly believe in the necessity of real spirittial life being 
 
 <^/„ spii'it'^*^ existent in the Native Church, as the condition sine qua not/ 
 life 
 
 for its self-support. Our chief concern, therefore, is to preach 
 
 and teach the Gospel in ('hurches, in houses, and at (Uiristiau 
 jn^las ; and to educate the children of our (Christians in 
 village and in boarding schools. When all our Churches are 
 filled with the Holy Spirit then the problem of self-support 
 will be solved. 
 A dulv ciuali- ^*^ ^'^'^ likewise convinced of the vital importance of 
 fled miiistry. having a duly qualified and spiritually minded Native ministry. 
 We, therefore, lay much stress on the trainina; of our pastors. 
 Th9y have to study first the Government Middle Yernacular 
 English course, and then a theological course lasting four 
 years, after which they have to undei'go a test of practical 
 congregational work fof several years, before they are or- 
 dained. After ordination they are assisted in the pursuance of 
 these Biblical studies, bat our chief concern about them for 
 the present is to pray for and with them that all may receive 
 the power of the Spirit, which is the only durable means of 
 securing the self-support of our Native Churches. 
 
 Whilst fully recognizing the duty of our Churches to sup- 
 port their Native pastors themselves entirely, we find ourselves 
 Money assif,t- ^^l^0^^^> "^ least for some time to come, to assist theni in raisiiKj 
 ance neces- the necessary funds. Our Christians have ju>t now emerged 
 from a state of semi-barbarism and are in need of pastors who 
 can feed their flock and defend it from the attacks of the 
 agents of rival missions, especially the Roman Catholics. It 
 is for these reasons that we require a Native clergy whose 
 social and spiritual status shall be somewhat above our 
 Native Christians. This involves the necessity of conceding 
 to our pastors a higher style of living than our Christians 
 
^I'KECll 1!Y THE RKV. C. U. P. F. UAHS. 149 
 
 are accustoinctl to, and this again involves the necessity of •'Second Day. 
 giving to our pastoi's a higher pay than could be raised by 
 their congregations alone. Yet, even under such untoward 
 circumstances, we demand as much as possible from our congre- 
 gations, each of which has to raise one-half of the salary of the 
 Native pastor, whilst the Mission is paying the second half. 
 No separate Church is organized unless one-half of the pastor's 
 salary is guaranteed by that congregation. On the other hand, 
 we require from our native pastors to live as simply as possible, 
 in which, I dare say, (we) German Missionaries set them 
 a good example — our salary vai*ying from Rs. 75 to Rs. 140 Salaries, 
 only. Our Native pastors receive only Rs. 15 per mensem, 
 without any prospect of increase, and. I am glad to say, they 
 are, on the whole, content with it. In order to make sure that 
 half of this, viz., Rs. 7-8-0, ma}' be raised by the congre- 
 gation, our Mission has laid it down as a rule that no village 
 congregation, or set of villages where Christians are living, 
 shall be organized into a Church with a Native pastor as its 
 head unless there be about 1,000 Christians or 200 heads of 
 families able to make a contribution. This precaution is 
 necessary amongst a people like our Kols, who are, as stated 
 already, cultivators and day-laboui-ers. Moreover, there are 
 but few among them who can boast of a net income of 
 Rs. 7-8-0 monthly or half of the salary of a Native pastor. It 
 is clear then, that even this small sum is not in proportion to 
 the avei'age income of the members of our rongregation. 
 This is, no doubt, an anomaly, and 1 suppose that nowhere in 
 Protestant Churches has the common pastor a larger income 
 than the well-to-do among his people. In our Missions, how- 
 ever, and perhaps also in other Indian Missions too, the 
 pastor is one of the richest men among his people ot\ account 
 of his high salary. This is a great drawback, and one of the 
 chief reasons why our Ntitiv^e pastoi'ate has failed to take 
 root among our Churches. Rs. 15 in itself is no duubt a very 
 small salary ; yet it is too high for the circumstances of our 
 Kol Christians, and, consequently, our Native Ministry is not 
 so popular among them as it ought to be. This, no doubt, is 
 also due to the fact that the pastors are partly paid by the 
 mission, and that they are considered to be the agents of the 
 mission and not the servants of the Churches. 
 
150 A'JTJVE CHVhCH ORGAMZATTON. 
 
 Second Dim. Weliave been lead, therofoiv, to think of introducing besides 
 Aiiinferior the present Native Ministry (in inferior order of pastors, 
 
 order of pas- ^^^^^^ inferior in leai'ning', but, I hope, strong in faith and Christ- 
 ian life : men who ryay earn their bread by the cultivation of 
 their own lands and receive as remuneration a few acres of 
 Church lands, which they can cultivate along with their owu. 
 This system is not foreign to the Kols, but is exactly how it 
 obtains among the non-Christian aborigines in Chota-Nagpur. 
 Moreover, some of our elders do a great amount of work in the 
 Chui'ch, by way of visiting the sick, exhorting the negligent, 
 &€., wnthout any pay ; and doubtless one or the other among 
 our elders are just the men who only require Ordination in 
 order to be able to set up as village pastors. There would he 
 no difficulty for such a Native Ministry to take root among the 
 people and to become popular, the only drawback being 
 that sucli pastors would require the most careful guidance 
 and supervision from the Missionary. We shall continue, 
 however, to raise and keep a well trained Ministry also as 
 heretofore, since our Churches require to he taught intelligently, 
 and to be defended against the aggressions of the Church of 
 Rome which is working on our field. There being no guar- 
 antee that our IMission will be able for any length of time to 
 increase its expenditure, year by year, as has been fouml 
 necessary hitherto, it is our aim to make, as soon as possible, 
 some permanent provision for the support of our Native pas- 
 
 Chiinli latul. tors by the purchase of lands, which are either cultivated by 
 rhe Native pastor himself, or let out in such a way that the 
 produce is realized towards raising that half of the salary 
 which is to come from the congregation. For this purpose 
 the Mission pays an equal sum of money to that which is raised 
 by the congregation for the purchase of (Church lands. We 
 ai'C awaie that objections may he raised against the policy of 
 providing the Native Ohurcli with endowments of lands, but 
 this system is prevalent among the Kols as already mentioned, 
 and is neither foreign to this country in general nor to 
 Europe. The most diligent, faithful and pious of our Native 
 pastors is the on« who receives nothing from the Mission, 
 nothing from his congregation, but who half the day culti- 
 vates his Church lands and half of the day sows the seed 
 of the Word. 
 
SPEECH BY TBE REV. C. 11. r. V. IIAHN. ]5] 
 
 It will not be out of place here to make inontioii of the Second Day. 
 way our Cliurcb funds are managed. Each separate congre- Tlio manage- 
 gation has to manage its own affairs, subject to the control ('!'i,",!,.]^f,|„fi^. 
 of the supervising Missionary and the executive Missionary 
 Local Committee. All contributions, offertories, &c,, flow into 
 the treasury which is in the hands of the Native pastor, who 
 keeps the accounts. Besides the control already spoken of, he 
 is assisted and advised, in all matters concei'ning his congrega- 
 tion and its funds, by the elders of the Church. We mean to 
 stick to this policy of decentralization with I'egard to the 
 management of the Church funds, since it affords a spur to 
 the congregation to fulfil its liabilities and not to look for help 
 from other sources. 
 
 It now remains only to explain the procedure adopted by Sliunkl the 
 our Mission in case a congregation fails to fulfil its obligations, ^aj'^^.^^ 
 I know that in other Missions the Native pastor is recalled 
 from such a congregation. We fully realize the danger 
 accompanied by the principle of having recourse in such cases 
 to help from outside, to assist such a congregation either from 
 the funds available to the Missionary in charge or from Mission 
 funds j but we find ourselves placed in the dilemma of either 
 assisting and keeping up a weak congregation until it has 
 recovered from its w eakness, or to leave it to be split up, falling 
 a prey to Uomanism or lapsing even into heathenism. We do 
 not, then, apply radical means for the correction of a default- 
 ing congregation, but try to strengthen its inner life by pi'ayer 
 and exhortation, knowing that, where there is the plant of 
 real spiritual life, the fruit of self-support will also be forth- 
 coming in due time. ]\roreover, we think that the principle 
 object of Missionary work is to save souls and to build up 
 Churches, and that the self-support of the Native Church is 
 only a secomlary aim of the Mission. 
 
 Having then explained the principles which guide us in 
 attaining the end of the self-support of our Kol Church, I now 
 beg leave to briefly state what means we apply to this purpose- ^ '^^i'^'-^'"^*' 
 We have succeeded in introducing quite a number of offertories* offertories. 
 At each principal divine service on Sundays and festivals, at 
 Baptisms and the Lord's Snpiner, at special prayers which are 
 
 offered in Church at the time of sowing, offertories are made ;J, T*^**^ 
 
 ... tliauks 
 
 either in money or in kind, .\ special thanksgiving is made givhiu-. 
 
152 
 
 ■S'ATIVE CHURCH ORGAXnATIO.V . 
 
 Marriage 
 fees. 
 
 Second Day. at tlio animal havvest festival, when money and baskets full 
 of rice are brought into the Church to be placed before the 
 Table. An offertory in pice is also made at Mission Prayer 
 Meetings which are held on the first Monday in every month, 
 to which even the children and the lepers in our Asylums 
 contribute their mite. Besides these offertories, fees have been 
 imposed by the consent of the representatives of the Kol 
 congregations. For each solemnization of a marriage Re. 1-4-0 
 is paid, and an annual tax of 4 annas per house is levied ; the 
 latter, however, is not very popular, and many evade it, the 
 Kols being apparently as averse to the imposition of taxes as 
 the people in newly created Municipalities are. Every agent 
 in our Mission, whether European or Indian, pays half a pice 
 uf each Rupee of his income towards the Chtirch fund ; besides 
 which our brethren pay one pice per Rupee of their salaries 
 towards the maintenance of an indigenous Mission carried on 
 in a remote part of the province, and the example thus set by 
 our Missionaries and Native brethren has had a better effect 
 on our people, in making them willing to give, than any 
 amount of exhortation ever could do. We have introduced 
 also a special contribution towards Church endowments which 
 is called " Prabhuprit," analogous to the " Vishnuprit" of the 
 Hindus. This contribution consists chiefly of rice which is 
 collected annually at harvest time, when an elder or catechist 
 or the pastor himself goes round from tiireshing floor to threshing 
 floor, receiving what the people are willing to give. Our 
 Christians also render assistance by manual labour or the gift 
 of building material when chapels or school-houses are erected or 
 repaired. I could relate many instances of our Christians, even 
 of single individuals, having built Churches with their own 
 money. Only recently one man paid one-third of his monthly 
 pay to buy a gong for the use of a poor Church, and once a 
 Christian brought, as a harvest festival thanks offering, a pair ot 
 bullocks. On the whole we may be satisfied with the willingness 
 of our Christians to give for Church purposes, and their gifts 
 would be sufficient fur the support of our Native pastors, if it 
 were not on account of the difficulties which surround our 
 Mission difiiculties which I cannot omit to briefly mention. 
 
 The Kols are a down-trodden race, oppressed by their 
 Hindu landlords, who harass them with excessive demands for 
 
 The tyrauiij' 
 of landlords, 
 
SPEECH nr THE TiEV. G. H. P. F. UAIIN. ] 5i^ 
 
 predial services and by constantly dragging them into the ^^'■oxd Day- 
 courts. This adds to their poverty and retards their social 
 and spiritual progress. Then, again, most of our converts 
 have embraced Christianity in the hope that thereby they would 
 bo better able to withstand the unjust exactions of their 
 landlords. Thank God there are many, who, iu spite of such 
 earthly motives, may be said to have passed ' from death unto 
 life' by the grace of the Holy Spirit ; like one of my elders who 
 once in a public meeting gave the following testimony : 'Bre- 
 thren,' he said, ' what I sought in Christianity I have not found, 
 but I did find what I did not look for. — I have found a 
 Saviour, which is better than all earthly profits." It must be 
 admitted that, under these circumstances, our people are slow 
 to appreciate the spiritual benefits Christianity has brought 
 them, and to learn to give where, at first at least, they hoped 
 but to receive. Besides, there is an agitation cai*ried on for 
 the liberation of the Kols from the tyranny of their landlords, 
 which absorbs a great deal of money, the leaders of which even 
 try to prevent oar Christians from giving toward Church pur- 
 poses that all money might go into their own pockets to carry 
 on the agitation. It is with great reluctance and sorrow that 
 I make mention also of the Roman Catholic Mission inviting xhe Roman 
 our people to join their Church, pointing out to them that, in Catholics. 
 their Mission, they would have to make no contributions what- 
 ever ; pointing to the words of the Lord : " Freely ye have 
 received, freely give." Unhappily, the only Protestant Mission 
 working along with us in Chota Nagpur, the S, P. G,, stands The S. P. G. 
 also in 'the way of our Church becoming self-supporting, since 
 this Mission does not see its way to work with uf' hand in hand, 
 hut, considering the Evangelical Lutheran Church to be in a 
 state of separation from the historic Catholic Church, declines 
 to reject peoj)le who may seek admission into their communion, 
 because they are discontented. 
 
 I must also candidly confess that our Native pastors have ren- 
 dered us little help in making our Churches self-supporting, 
 owing to their lack of energy and spiritual power, and to the 
 endeavour to obtain or increase their private property. It is 
 almost a wonder tliat, being surrounded by such formidal)le dith- Diftjeuities 
 culties, our Mission has managed to obtain some success in its 
 exertion for the self-support of our Kol Church. It remains only 
 20 
 
154 NATIVE CHURCH- OROANIZATION. 
 
 Second Day. to add now a few remai-ks, to briefly state the same. We have 
 at present 18 ordained Native pastors, 16 of whom receive half 
 their pay from their respective congregations. Some of these, 
 however, now and then, need some additional help, as has been 
 stated above. Three of these 16 pastors receive half of their 
 support jjartly in money and partly from the cultivation or pro" 
 duce of the Church -lands acquired by their congregation, be- 
 sides whom one of our Native pastors supports himself entirely 
 by the cultivation of such lands. Our Mission has made stre- 
 nuous efforts for attaining to the self-support of its Kol 
 Churches, and by God's mercy these efforts have not been in 
 vain. However, our difficulties are great, and our principles 
 require perhaps improvement. It is specially for this reason that 
 I have come here to learn that our Mission might profit by the 
 experience and council of others. 
 
 Suggestions. If, in conclusion, I may make a few suggestions drawn from 
 our experience of twenty-four years since our first Native pastor 
 was obtained, they are these. Let us not be despondent, but 
 rather take c )U'-age and hope with regard to attaining to the self- 
 support of our Native Churches, because I can testify that 
 they are just as willing to give for the cause of the Lord, as any 
 body else in the Christian world. But let us set a good example 
 to our Native pastors, walking as closely as compatible with the 
 keeping of our health in the footsteps of our Master Who had 
 nothing whereon to lay His Head ; and, after all, let us pray 
 daily, and let us pray fervently, for the conversion of our Native 
 -Ministry, for it is they upon whom rests the future success and 
 independence of the Native Churches. 
 
 SECOND SPEECH. 
 
 By the Kev. T. S. Johnson, m. d., M. E.C, Jabalpur, C. P. 
 
 I SHALL give most of my time to Church organization, as self, 
 support has already been so fully discussed. I do not under- 
 stand that it is so much our object to evolve one organization, 
 from our various organizations, which may be adapted to the 
 country, as to adapt our various o rganizations to the needs of 
 the country. It would not be wise to undertake to bring all the 
 peculiarities of Western lands, ami insist upon their being 
 
SPEECH BY THE REV. T. .<?. JOliySON. 155 
 
 adopted in this country, but rather seek to find wherein our Second Day. 
 
 Church organizations are adapted to our surroundings, and 
 
 then learn fro:n those who may have had more experience, 
 
 or arrived at better conclusions than we have, and do the best 
 
 we can under the circumstances and make our organizations 
 
 tit, rather than try to make tlie conditions here fit our 
 
 organizations. To illustrate; as a Methodist I do not consider 
 
 I am under obligations to insist upon all the peculiarities 
 
 of the Method ijt Church in America or in England ; but, rather, 
 
 to develop that within our Churfh organizations which I tind 
 
 adapted to the conditions here. The same with other Church 
 
 organizations, and in this way I think the object, which we all 
 
 have in view, will be gained, and the best possible done for 
 
 the Church oi' God in this land, 1 d ) not consider it necessary 
 
 or desirable that there should be but one Church organiza- Que Church 
 
 tiou in India, or in any other laod. I think it much better, organizatioii 
 
 ,,,,,,, , . not desiraDle. 
 
 Ill every wav, tor the (church tiiat there be separate organiza- 
 tions, but, perhaps, nit so many as we have at present. I 
 really think we might curtail the number, but I do not believe 
 that it would be for the good of the Church to have but one 
 organization for India, nor do I c )nsider it possible. The many 
 differences which exist among men are as apparent in India us 
 in other countries, and if this one organization should be effected* 
 we could have no assurance whatever of its continuance. But 
 this I do think, that Churches, which have the same doctrinal Churches 
 
 standard, should be in the same ors;aniz ition in this or any l^'^^'^^^S ''=^"i<? 
 
 . . . . " docti'me 
 
 <jther land. When there u agreement in doctrine, it is super- should uuite. 
 
 ri ions, it is a great loss, if not absolutely wrong, to be in separate 
 
 organizations. In every way the Church would be strengthened 
 
 and God would he glorified if al! the Churches which agree in 
 
 doctrine could unite. They would then be able to put forth 
 
 efforts such as canmt be effected in separate bodies. The 
 
 object should n )t be to cause everything to conform to my 
 
 organization or ('Iiurch, or that of my neia;hbours, but to bring 
 
 this about — be ready to sacrifice, that we may glorify God, 
 
 teach the people and bring them to the Lord Jesus Christ. 
 
 Mr. Wesley and other great and good men have been governed Oro-anizatioti 
 
 by this principle of allowing circumstances to have much to do I'esult of 
 . , . . 1 • Ti rn 1 ■ 1 growth, 
 
 with organizations: something like Topsey — "who spect she 
 
 grooved." It must be a kind of growth, shaped more or less by 
 
156 NATIVE GllURQll ORG.UIZATIOy. 
 
 Second Day. circumstances. Another very iiiiportant matter, with referenCp 
 to ihe Church in this, or any other Missionary laud, is that the 
 ^Missionary, the founder of the Church, siiould fully identify 
 himself with the Church. Church membership including, of 
 course, all Miiiisterinl st;inding, should be transferred from the 
 Home Church to the Church here. Church membershij), Ministerial 
 standing, right of appeal in a word — wliolly committed to the 
 Church here, and in every way identified with the bretliren of 
 this country. To illustralf ; should I reside in England, being 
 a citizen of the United States, it would be dithcult for me to fully 
 identify myself with all the interests of Great Britain, nor would 
 I be considered a very hearty Englishman. But after transferring 
 my citizenship to England, and taking the oath to the Queen, all 
 would be changed. The same with the Church. As Missionaries, 
 our Church Home should l)e in this country. I think this would 
 result in great good to the Cliurch and be no loss to the Mis- 
 Native siouiiry. I hold that tha Native brethren should be, in every 
 brethren on sense, upon the same platform with the Missionary. It may be 
 Committee thouglit not best to bring N'ative brethren into the Finance 
 Cominittees which have to d) with money from home, but I 
 believe this should be done. They must understand the condition 
 and administration of the finances in order to be satisfied with 
 the administration, and be ready to make the sacrifices necessary 
 to accomplish the greatest possible good: sharing alike, in 
 responsibility and privileges. When admitted to these financial 
 councils they hel[) to bear the pressure caused by want of funds ; 
 they esplidn the situation to the Church as we cannot, and 
 Stimulate to greater efforts toward self-support and even 
 independence from Home funds. 
 
 „ i» , A tVw words with reference to self'-support. In this also the 
 
 Self-support. ^^ 
 
 condition of the people, their al)ility to support the Church 
 when they bac )uie Christians, should have much to do with all 
 the efforts in this direction. In all our plans the temporal 
 condition of the people should be taken into careful considera- 
 tion. I know something of the ditficilty of fixing the salaries 
 of Native brethren, and one safe rule to be governed by in 
 this, is to carefully consider the average incjme of the people 
 among whom the brother labours and try to arrange for him a 
 salary just a little above that sum. To lose sight of this is disas- 
 trous to self-support and very apt to be injurious to the preacher. 
 
DISCUSSION. 157 
 
 The brother who has preceded me has illustrated this in his Second Day. 
 
 remarks upon tiie embarrassment the Church t/ie)-e experiences 
 
 because of the salary paid; although lis. 15 per mensem would 
 
 seem a small sum, yet there are conditions where even a smaller 
 
 sum would be more than the Native Church would be able to 
 
 meet. We must not lose sight of these things, if we expect the 
 
 ('hurch ever to become self-su[)porting. There are Churches 
 
 which are able to pay good salaries, and may their number be 
 
 multiplied, I have not time to .speak of how to stimulate the 
 
 people to more liberal giviog. 
 
 The meeting being being uow open for discussion, J. G. One united 
 Shome, Esq., M.A., B.L. (Christasamaj), Editor of the Church. 
 Christian HeraUJ, Calcutta, said : — " When I came into this 
 hall and the Scripture was read to us, my heart leaped for joy, 
 but I was very much disappointed when I heard that we were 
 not to discuss whether there should and could be one Church 
 organization, — the Indian Church, but only how best to adapt 
 the various existing Church organizaions to the Avants and 
 circumstances of the country. I must say the subject of 
 discussion for this session as worded did not convey to my 
 mind this idea — the subject was not 'Native Churches and 
 their organizations' — but 'the Native Church and its organiza- 
 tion'— clearly pointing out for our consideration, as to whether 
 the Indian Christians were to remain divided into so many 
 sects, or whether it was desirable and possible for them to 
 organize themselves into one Church. Some might regard the 
 idea of one Church for all India as chimerical, but to my 
 mind it does not appear to be so. Does not this very assembly 
 prove almost to a demonstration, that a united Church is 
 possible ? I see before me representatives of almost all the 
 Protestpnt denominations of Europe and America, and all 
 uniting in Christian worship — the same that we have in our 
 Churches from Sabbath to Sabbath and on week days as well. 
 We have sung, we have prayed, we have read the word of 
 God, ar.d we are now provoking one another to good works. 
 Add to this a united communion which we have arranged, and 
 to which all who can join without any scruples of conscience, 
 are cordially invited. Now if we could do all this unitedly (and 
 this is all that is done in our Churches) once in ten years, or Possible ouce 
 from year to year, as we do on the New \ ear's Day, why can- jjossible 
 not we do the same from week to week or from day to day ? alwiiys. 
 Why cannot we make that as ordinary and perpetual which is 
 now with us only extraordinary and occasional ? There cannot 
 l)e any sacrifice, and there need not be any, of principle in this 
 transition from the occasional to the [lerpetual, for what may 
 be lawfully done once may surely be done always, I 
 
1 58 S vnVK GUURGH OROA^IZMiny. 
 
 Second Day. ^m aware tliat we hold different views on the question 
 of sacraments, but that is no reason why these differences 
 shoukl furnish ground for separation or division. Surely 
 we could allow, on a matter like this, not only diversity 
 of views, but also diversity of practices, within the bosom 
 of one and the same Church. Let us only exercise that charity 
 at home which we are in the habit of daily exercising abroad, 
 and this difficulty is solved at once. A Baptist brother 
 would now commune with one who in his opinion was not bap- 
 tized, and yet the same brother would not allow a member of 
 his own Cburch either to be baptized by sprinkling or to bap- 
 tize his infants. In like manner, an Anglican or a Presbyterian 
 brother would commune with a Baptist, but he would take 
 offence if a member of his own Church, once baptized by sprink- 
 ling, were to be baptized again by immersion. Kach is tolerant 
 towards members outside his own Churcli, but intolerant to- 
 wards his own people, who of all persons, one should think, 
 were entitled to greater forbearance. These are anomalies, 
 but they will be all removed by a little exercise of charity 
 which 'believeth all things' and ' beareth all fhings.' Let 
 every brother in these matters be sincerely persuaded in his 
 own mind, and let those who think themselves to be strong 
 hear the infirmities of the week. Let us have a Church on a 
 broad basis, on a broad doctrinal unity which lias brought about 
 St. Augu^*- this Conference. Let us have unity in essential', diversity in non- 
 tine's Ctolilcii essentials, and in all tilings charity. And if you construct a 
 '■"l''- ('hurch on such a brond basis, the advantages will be great, 
 
 very great indeed. All the Churches which have been planted 
 in the country will be i)Ound together by one tie, considering 
 themselves as branches of the same organization, and gilted 
 men, like the Apostles of old, will go from one end of the country 
 to the other confirming the brethren. These men cannot be 
 supported now by the contrihutions of single Churches, but their 
 support would be easy enough and their influence immense, if it 
 rested on the joint coUections of all the Cburehes. Wi' have an 
 example of this kind among the Brahmos. They have solved the 
 (piestion of self-support, but with us the solution is now as distant 
 as it ever was, though it is taken ujjfor discussion for the third time 
 at this Conference. The Brahmos have churches all over the 
 country. How did they manage it? They have sometimes little 
 places of worship, and sometimes they meet in a house and the 
 l)est men among them act as ministers. Not one pie comes from 
 abroad, and yet they carry on their worshij) as effectually as we 
 do, and perhaps a little more earnestly, from Sunday to Sunday 
 and on week days as well. They have again xMissionaries, gifted 
 men, given wholly to spiritual work, who travel all over Lulia from 
 i linialaya to Cape Comorin, and from Assam to Peshawar, stirring 
 up their brethren every wliere, and are sujjported by the collections 
 
DISCUSSION. 159 
 
 made iu their Churches. Even theMuharaniadans daily meet for Second Day. 
 worsliip, and the best men among them lead them without depeii- 
 ding for their spiritual ministrations on foreign pecuniary help. 
 Why cannot the Christians do the same? But you want to repro- 
 duce things here for which we are not prepared. It is all very well 
 to have these things in England, but here they are not needed. 
 You divide us and thus weaken us and aggressive work js impeded. 
 
 The Rev. Y. Ireland Jonks, m. a., C. M. S., Calcutta Tluee 
 said : — I wish to say as quickly as I can, in the five minutes important 
 permitted, the es-ence of what is in n.y mind upon this subject. '''^l'.i''''t-^- 
 In thinking of the Christian Church in India throe important 
 questions at once present themselves for solution, /. e., (1) Self- 
 support. The Church at Home is getting impatient as to large 
 grants made to the Christian community, and not given to direct 
 Evangelistic effort. (2) The proper pastoral care of the Christians 
 whom God ha^ committed to lis. (3) The desire to secure the 
 services of able and devoted men of the better classes for the 
 ministry of the Church in India. It will be seen that in their 
 eagerness to secure one or other of these ideals, some are pur- 
 suing methods which really make these respective ideals conflict 
 one with the other. Sonif, anxious for self-support as most 
 desirable, are as in the case of the Baptist Missionary Societv, 
 (uUting oft' all at onco the grants from Home for pastoral work. 
 Or asiain, Societies desiring to secure the third object in \ie\v, 
 an able and well-educated ministry, are offering large salaries 
 and connexion with the Home Society. What is the natural 
 consequence? Gradually the underpaid and ill-educated men 
 (sometimes it will be indeed, true godly men amid all their 
 poverty) will q-radually filter down to be the pastors of the 
 small and poor village communities, and the better paid and 
 more educated men will gravitate to the higher pay, away from 
 the pastoi-al care of the poorer people who cannot afford to 
 support them. And hence that second and most important 
 object o,f good pastoral care is defeated in our desire to attain 
 our first ideal or our last. We find the B. M. S. cuttino- off' its 
 home grant.s, and the L. M. S. and others offering home con- 
 nexion and considerable salaries, and can we be surprised at the 
 result? Tiie fault is with the foreign Societies, as it seems. 
 Well, how then can we deal with these three important ques- 
 tions ? First. The policy adopted by the C. M. S., if I mav 
 say so, commends itself very much to my judgment. It is this. 
 Tliey have given us forty years to attain self-support, and thev 
 deduct l/40th per annum from their original grant, thus o-ra- 
 dually leading the church to support its own ministry. In tbe 
 C. M. S. Ceylon Mission I believe they will be free of Home 
 grants in a very few years. As to the third point, we shall do 
 well to gather around us the best and most earnest of our Indian 
 Christian friends, and explain to them the difficulties of the 
 
160 NATIVE CHURCH ORGAmZATlON. 
 
 Second Day. position, the need of good pastoral work, and the poverty of the 
 Christian Church. And I heUeve there will be men forth- 
 coming, such as some now are whfim we can name, who will be 
 willing for the sake of Christ's work to accept very small 
 remuneration in order to give their service on behalf of their 
 brethren. They will say, God helping us, we will take what 
 our people are prepared to give us. With reference to Mr. K. 
 C. Banurji's pajjcr, which I read with much interest, I regret 
 that I cannot agree with it. His object is a noble one, but his 
 Chi'istoSomaj. method is undesirable. 'I'here is one fact about this Somaj 
 which needs to be remembered. It aims at Christian Union. 
 But one of themselves, when asked whether the best mctliod to 
 promote union among ditfering Christian Churches was to found 
 vet another new one, replied that there were already so many, 
 it did not seem a matter of much consequence, establishing one 
 more. Unity will never be advanced by multiplying- our 
 denominatii'us. Yet I heartily sympathise with Mr. Banurji 
 and his friends in his desire for closer unity, and I would say 
 to him, call out, as loud as you can, to us men of the West, 
 and say ' draw closer together, to one another.' I grieve even 
 more than he does over those historic and doctrinal causes 
 which have led to oar unhappy divisions, and that they are here 
 as in the West. We have spiritual unity, but I believe that 
 Unity will find its expression more and more in a unity closer 
 than we now witness. And for this we may pray. Meanwhile 
 The warnings I would say to our brethren of the Christ's Somaj. We are not 
 of Histoiy. prepared to unlearn the lessons of 18 centuries of the history of 
 the Church of Christ, and to start afresh, ab initio, in some new 
 enterprise. .At the end of this 19th century at which we find 
 ourselves, however true may he our desire, as it is, for a draw- 
 ing closer to one another in spiritual and external unity, we do 
 not think it will be on the lines suggested by the Somaj, inas- 
 much a-i all tlie lessons of the past have taught us to prefer 
 experience to experiments. 
 
 Samuel Baker, Esq., Society of Friends, Hoshangabad, said : — 
 
 Mr. Jones and Dr. Johnson have said a great deal of what was 
 
 One oru-aniza- on my mind. I think with Mr. Jones that it would be a mis- 
 
 tiona take to trv to make oue institution for all India. It would be 
 
 mistake. ^^ impossibility as it has been in the f*ast. I was very much 
 
 interested in reading the jiapers, the one giving a distinctly 
 
 Indian view of the case, entirely shutting out all assistance from, 
 
 and communion with, European Christians and Missionaries ; 
 
 and the other shewing a desire to blend the two together. The 
 
 feeling among the Native Christians seems to be decidedly what 
 
 Mr. Banurji has |)ut before us, that of binding themselves 
 
 together and leaving out the European missionaries. I agree 
 
 with a great deal in it; indeed, Mr. Banurji seems to be half 
 
 a member of the Society of Friends. He puts before us as a 
 
 The Indian 
 \'ie\v. 
 
piS'0(7.ssroN. 161 
 
 crwJe ideal, what we consider tiie hiyktst ideal; that is, to ^^Goym 'Dxr. 
 pick out of a congregation five or six men who are suitable to 
 carry on the work necessary in the congregation, constitute 
 them, not in any sense a managing committee, but a respon- Tlie highest 
 sible body working in harmony with the others. That is to our i'^*^^^* 
 minds, the highest ideal, not a crude one. I would bid him 
 God speed in that and hope he may sncceed in getting the 
 Native Christians where they are separated from regular worship 
 to gather themselves together, and see if tliey cannot find men 
 (jualified to take upon tliemselves the various duties of the con- 
 gregation and thus help forward the church. 
 
 Rev. J. A. Graham, m.a., E. C. S., Kalimpong, Darjeeling, 
 said : — The aspect of this question which I would deal 
 with is the place of the Foreign Mission, in the Native Tlie ludiau 
 church, and my proposition is that from the time one p^"*"'' sliould 
 convert is made in a Mission there should be established ^r^' ,,y„^j.p^*^^' 
 a Foreign Mission Board. Just as with the Home Church, 
 so with the Indian Churcli, the Foreign Mission focusses 
 clearly and keeps to the front the raiso)i (VeU'e of the 
 Church of Christ. At the beginning of last year, the Chris- 
 tians of the Kalinpong Mission (British Bhnthan) had laid on 
 their parts the people of Independent Bhutan, At first thev 
 endeavoured to train a Bhutan lad but be ))roved unsatisfac- 
 tory. Then our oldest Mission Agent and Pioneer, Sukhman, "^'^ example, 
 volunteered to give up his post and salary and to go as his 
 brethren's special representative. The offer was gladly accept- 
 ed by them. The Missionary spirit deTeloj)ed and when the 
 time for starting came not only Sukhman, the Paul of the Band, 
 but also a Barnabas and a John Mark had been found — ail to be 
 supported by the Xative churches. It didn't end with us as at 
 Antroid, for the day before Sukhman was to have started he died 
 of cholera. The other's, however, went. What has been the result? 
 Simultaneously with tlie beginning of this work, there was a great The fruit of 
 moveme'nt towards Chirstianity in the district, 130 people were ^*'- 
 baptized at one time a tew months after. The Christian libera- 
 lity of tbe church increased by nearly 100 per cent, exclusive 
 of the Rs. 20 a month raised for the new work in Bhutan. 
 The work us a whole got a stimuhis, and in conducting their 
 own Mission, tliey learnt lessons valuable to them in view of the 
 public. Right round the walls of our new ^lacfarlane Memorial 
 Church are being engraved in large characters the words "Go ye 
 therefore," &c., in the hope that the young Church will from the 
 Hrst be a missionary church, and will thus be helped not onlr 
 to better organization but also to sjieedier self-support. 
 
 Rev. D. Q Mai.har. P. C. M., Pooua, said: — Our Hindu The right 
 and Mohamedan friends give largely for religious objects, because "I'^'^iv* in 
 by so doing they think they gain merit. It is with the object ^"'"-• 
 of getting sometiiiug in exchange that they give. This is 
 21 
 
162 
 
 NATIVE CllURGH OROANTZATIOy. 
 
 Second Day. 
 
 Deiiomiua 
 
 tional 
 
 differences 
 
 nothing more than a mercenary motive. ''It is better ?o givtr 
 than to receive'' is tlie precept of our Lord, whicli raises men 
 from sordid motives to higher ainis in the act of giving. It is 
 this noble aim that has not ^et been reached by the Indian 
 church, and as a consequence we find it very ditficuU to solve 
 the problem, viz., the self-support of the indigenous church. 
 Another great drawback I should like to mention in the solu- 
 tion of this problem, is our denouiinational differences. These 
 may be good in their way, but they have tended to weaken the 
 Indian church. Instead of having one strong indigenouH 
 church in the land, they have acted as a means of splitting our 
 community into so many batches. The little that these bat- 
 ches contribute is scarcely adequate to maintain their respective 
 Shibboleths, and thus foreign aid is made indisp'.i;sable. It i^ 
 deplorable to have to look for foreign aid to maintain gospel 
 ordinances for tlie church of this land. Let the missionaries, I 
 would say, devote themselves to the preaching of the Word, 
 let them baptize the converts they are the means of bringing in, 
 let the names of these converts appear in their respective yearly 
 reports, but after their Baptism let ihem be members of the one 
 Christian church of India. If an attempt like this were made 
 in Poona. the place where I come from, I am sure, as sure as I 
 am standing on this platlbrm, that the church there would be 
 self-supporting in a day. 
 
 The Rev. J. Lazarus, b. a., D. L. M., Madras, said: — One 
 church for all India! That has been my dream also. Many 
 years ago I indulged in a dream like this and read a paper before 
 the Madras Missionary Conference; but as I grew older I found 
 that one church for all India is not a possibility. I have read 
 with great interest the papers by Mr. Banurji and Di'. Cham- 
 berlain. As we have already heard, each })aper is prepared 
 from the standpoint of each nationality, while the church of the 
 writer is specially emphasized, Mr. Banurji hopes there will 
 be only one church for all India which he thinks may be based 
 upon tiie Apostle's Creed. Now the Apostles Creed is very good 
 as far as it goes. No doubt it contains the essence of Christianity. 
 But the moment Mr. Bajuirji tries to explain the clauses of this 
 excellent creed, he will find himself in the gulf of sectarianism, 
 for his brother Mr. Shome of the same Christ Samaj will offer 
 another explanation, and each will then have his own following. 
 The history of the origin of sects is too well known to us. We 
 have seen how all the various sects have sprung up in England. 
 Unless we have a Papal Church with an infallible Pope at its 
 head we cannot have one church for all India, much less for the 
 whole world. On tlie other hand what the Native church needs 
 is greater life : an outward unity so much as inward vitality. If 
 it is to be an organization, powerful, active, and ever trying to 
 |)ropagate its life abroad, it ought to be a living vital church. 
 
Another point is self- support. '^I'here can be no two opinions as Second Dat. 
 
 regards tlie tact tlisit pastoral self-support siionld begin at once. — 
 
 A pastor should be ap))oiutecl only when a church undertakes to 
 
 supi:orl him at least to some extent. The salaries may varv. 
 
 With reference to self-support I regret to add that a great deal 
 
 of jiressure is brought to bear on poor native Christians. Tamil 
 
 poets speak of the skill with which the bee extracts honey from 
 
 flowers. It even sings as it does its work. With the same 
 
 musical skill must we do"our collecting. Often money is wrung 
 
 from our Clhristians. The agents are taxed at one anna and half 
 
 an anna in the rupee, and tiiese sums are usually set forth as 
 
 given for the support of the ministry. That is not the way to do 
 
 it. It must be done in a gentle, painless and agreeable manner 
 
 so that it may help forward the great cause we have at heart — one 
 
 living church for all India, the invisible yet triumphant church 
 
 against which even the gates of hell cannot prevail. 
 
 The Rev. J. L. Phillips, m. a., m. d,, ll.b., tSunday 
 School Union, Calcutta, said: — It has been no ordinary joy I 
 have experienced in my Sunday school tours throughout India 
 in meeting many of the best men of the Native church. My 
 good friend Mr. Ireland Jones is quite right when he says that 
 history has light for us on this subject. So has the experience of Experientia 
 men who have long watched the growth, and rejoiced over the docet. . 
 development of the Native church in India. I rise, not so much 
 to express my own opinion, as that of one known and honoured 
 among the Native Christians of this land, with whom I was con- 
 versing recently. I asked him some of the very questions that 
 have Come to the front in this debate, and I must say that his 
 calm and candid answer commended itself to my judgement, 
 as I doubt not it will to yours also. The substance of that ans- 
 wer was4;his. Our Native church in India is not yet ready for self- 
 government, '•'■not yet," repeating the two words "not yet" over 
 again. Then he gave several reasons, only one of which I 
 shall mention here, vj's., our family government is very defective. Family 
 Christian parents are far too neglectful of their duty to their government 
 children, many of whom, particularly the boys, are disobedient, '^•'^^^^i'^^' 
 indolent and insubordinate at home. In the family of a pastor 
 such conduct creates serious scandal, and whole communities 
 may suffer from it. Wise words indeed, for " if a man know not 
 how to rule his own house, how shall he take care of the Church 
 of God ?■' Thank God for the excellent Native pastors India 
 now has, May their number and their wisdom be multiplied 
 manifold. The Holy Sjiirit is our only Guide in all these mat- The Holy 
 ters. As the spirituahty of the Native church increases, her Spirit out 
 ability for self-government will increase. I should say to all •^^"'f''"- 
 her ministers, some of whom have been dear to tne frou: child- 
 hood, to all her teachers and helpers and members : listen and 
 learn what the mind of the Spirit is in relation to these things 
 
164 
 
 yATIVE ClwnCH ORGASIZATIOyi. 
 
 8EC0MS Day. concerning whicli good men seem to differ widely in judgment. 
 In the message of Christ to the churches of Asia Minor you 
 will tiiul it, and repeated seven times, at the end of each letter 
 dictated through the " Servant John" to each "angel'' of 
 these seven churches ; and this message I would repeat here 
 on this platform, and send it out from my Master and yours 
 throu^'hout the land to all her congregations and their pastors 
 and teachers for fresli and full direction in all things for inspira- 
 tion as well as instruction : — He thai hath an ear let him hear 
 uhat the Spirit saith unto the churches. 
 
 The Hev. J. G. Hawker, L. M. S., Belgaum, said : — This 
 morning's meeting is a ])roof that, helow all the varieties to he 
 found in the Church of Christ upon earth in the solid founda- 
 tions of our faith, and love and work, we are one. If we are 
 Union in content with union in (vhrist we shall be happy. If we strive 
 
 Christ. for union in church j)olity and in elahoi'ate creeds we shall be 
 
 disappointed. Associated with a great variety of Societies, all 
 present this morning are one in hearty loyalty and love to 
 Christ, and in readiness to labour in His cause. Let us go 
 forth from this Conference rejoicing in our fellowship, and 
 sympathetically and lovingly labouring together for one common 
 Forced self- object. In this matter of self-support I think the Societies at 
 support. home are driving us a little too fast. Our pastors should be 
 
 educated men, able to read English literature, and to give their 
 people the advantages of the centuries of experience and 
 research of other Christian churches. Excepting those places 
 where Christians are numerous, our churches are not yet able 
 to give such men adequate support. If compelled, in all cases, 
 to draw our pastors' support from the local church we shall be 
 obliged to be content with such men as our income will secure, 
 and perhaps in some cases to employ undesirable pressure to 
 increase those incomes. Evangelists and catechists, who are 
 doing largely the same kind of work as the pastor and taking 
 turns with him in preaching to the different congregations, can- 
 not always see the reasonableness of being urged to give liberal- 
 ly out of their smaller salary to augment the larger salary of 
 the pastor ; and when we go the length of taxing our church 
 members, and of placing a man outside the door of the pay-room 
 to receive tithes of the Mission agents as they go away with their 
 monthly salary, I think the pressure is too great, and that the 
 feeling in the minds of some of the givers was correctly charac- 
 terised by a previous speaker as " painful." I think, therefore, that 
 the Societies should give, where it is necessary, assistance to 
 enable ns to support the beat men available as pastors of our 
 ('hurches, and that the weaker churches at least should be 
 < ncouraged to give for other objects, as for instance for the 
 incidental expenses of worship and for the assistance of their 
 jtoor membere. In many cases this is all they can do, and 
 
Mission aj>ents will give more cheerfully for these objects than Second Dat. 
 for the augmentation of the pastor's salary. If our Churches " 
 
 are to become really selt-supporting, they must become less Need of 
 dependent on Foreign Societies. In not a few Churches, I fear, independent 
 nearly all the wealthier members are agents of the Missionary Christians, 
 Society, and draw their support from its funds, Tliis is not as 
 it should be, and 1 think we should be wise if we did more to 
 fit our Christian lads for the public service, or for employment 
 in Hindu society, and urged them to give us more voluntary, 
 unpaid effort in Christian endeavour. 
 
 The Rev, G. H. Rouse, m.a,, ll.b., B. M. S., Calcutta, 
 said : — I have long taken a deep iiiterest in this subject, and 
 have hoped that something might lie done on the lines of Mr, 
 Banurji's paper. Not that I think there is likely to be a united 
 (Jhurch for all India. Union will probably be on the language 
 lines; Christians speaking any one language might unite in one Oue language, 
 organisation. Very likely there would be some tlivisions even one Clrarch. 
 then, but they should be based on Indian rather than on 
 Western distinctions. It would be an immense help to our 
 work if in each part of the country there were a Native Church, 
 to which the converts of each Mission could be handed over. 
 Almost all sources of friction between ^Missions would be thus 
 removed ; Missionaries would be able to give their time entirely 
 to their proper work, evangelisation, with occasional brotherly 
 help to their native brethien ; and the Native Church would 
 learn to be united, independent and active more quickly than 
 at present. The advantages of the plan would be so great that 
 I wish that, instead of looking at it as utterly Utopian, we 
 should put it before us as the ideal to aim at, and try as soon 
 as possible to take some steps towards bringing it about. 
 
 The Rev, J. McLaurin, d,d., A.B.M,, Bangalore, said: — 
 I want to say a word about the Indian Native Church idea, Unity of 
 and it is this, that the Church that is not based on unity of doctrine. 
 doctrine and principle is no good if we had it. Minus one or 
 two denominations you can get what you have asked for already, 
 if it is inter-communion yon want, but that does not make one 
 Church. We ought to work along this line of unity of doctrine, 
 and I think we are nearing it. I think (he denominations are 
 getting nearer together in doctrine, seeing moi-e clearly the 
 principles the Lord Jesus Christ has laid down. I want to 
 hark back a moment to the question of self-support, 1 want to Self-siipport. 
 make a plea for the fundamental principle in Christian self- 
 support that is voluntaryism. The support that God wants 
 and that He is prepar«^d to bless is the support that comes 
 from the heart. There are two great obstacles at present to the Obstacle!?, 
 realization of this : One is the money that comes from home, 
 I wish we could get rid of it, and yet we are all hungering for it 
 and writing for it. We know that it hampers us in our work 
 
166 
 
 :<IATIVE C^IURCII ORfi'^lZATlOS' 
 
 Sboond Day. 
 
 First get the 
 Church. 
 
 Suppurt 
 Indian 
 pastor.s with 
 Indism money 
 
 Suet«ntation 
 Fund. 
 
 Colonies, 
 
 and in onv relations to our Indian brethren, and it is one ot" the 
 o-reatest o!)Staeles we meet with in the bazaars when we ])reach. 
 1 beheve this, with all due deference to the men of the past, 
 Carey among them I believe they were all grand and noble 
 men, but they made this fundamental mistake, even of 
 .ippointing Native pastors with foreign money, and left it as a 
 legacy to us. 
 
 The Rev. J. Shillidy, m.a., I. P. M., Surat, said:— The 
 essential thing is to get the Church, then let the organization 
 follow. Our work is to build up the Church under the guid- 
 ance of God's Spirit, and if in the future the Indian Christian 
 Church should in its external organization folloiv the lines indi- 
 cated by our brother from Calcutta^ no member of this Con- 
 ference'should or need regret it. We all, I hope, believe in the 
 unity of the Spirit and infinitely more important than any 
 external organization is this internal unity which constitutes the 
 real " Holy Catholic Church." Naturally, different Missionaries 
 will organise on the ecclesiastical lines familiar to themselves. 
 One important point in connexion with this matter is the 
 support of the Native pastors placed over the organised Churches. 
 I may not be very orthodox on the question, but my conviction 
 based on a considerable experience ot the members of our Native 
 Churches is, that Native Pastors should never he paid from 
 Foreign Funds. The natives of this country, even after be- 
 coming Christians, are in many ways VQvy conservative ; accustom 
 them to look for the support of their Native pastors to foreign 
 nionev, and it will be no easy task to get them to see or do 
 their duty in regard to this matter. And hence I go even the 
 length of saying — Better have no Native pastors until our Native 
 ♦Christians are prepared to contribute freely and largely towards 
 their support. But many of our Native congregations are small, 
 often they are gathered out from the lower castes, who, as a rule, 
 are poor, and iiow to ensure that a congregation made of such 
 elements shall support its own pastor is a very serious problem. 
 We in Gujarat and Kathiawar have started a " Sustentation 
 Fund." We gather into it the free-will offerings of all our 
 people, who number over 2,000, we fund the money, and the 
 interest received on it is to be used to su])plement and equalise 
 the salaries of our Native pastors. Year by year we have been 
 ;ible to put about Rs. 1,000 into tliis fund. In those congre- 
 L,^ations that have already Native pastors placed over them, 
 threo-fourths of the amount subscribed by thein is in the mean- 
 time returned to them towards the salary of their pastor. But 
 this is not sufficient to ])ay him and we have another resource. 
 We have some seven or eight colonies, which were originally 
 established with the object of securing a decent livelihood for 
 our poor Native Christians, These colonies are more than self- 
 supporting. The colonists pay a little more than the Govern- 
 
DISCUSSION. 167 
 
 mcnt reut, and part of the profits go to supplemoit tlie '^^kcond Day 
 
 Native pastor's salary, and thus, b}^ direct and indirect contri- 
 
 bations from tlie people themselves, the support cf the pastors 
 
 is mainly secured. The salaries of our Native pastors are not 
 
 so low as those of the Gossner Mission ; they range from thirty 
 
 to forty-five rupees a month, and are more or less regulated 
 
 by what men, well educated in the Vernacular only, receive in 
 
 Government service. Hitherto we have no English educated 
 
 Native pastors, and our Churches could not in the meantime 
 
 afford to pay the salaries such men would expect. It is still 
 
 the day of very small things with us, but as God's Spirit fills 
 
 the hearts of our people and guides them into the truth, we 
 
 hope they may exhibit the grace of liberality more and more. 
 
 A previous speaker has referred to what his people are doing in 
 
 sending the Gospel to the regions beyond. That no doubt is 
 
 vevy praiseworthy, but I don't believe much in a Church whose 
 
 agencies are supported by foreign contributions, while it poses 
 
 as a missionary to others. Let the members of the Church first 
 
 support Gospel ordinances among themselves, and after that 
 
 do all in their power to make known the tiiith as it is in 
 
 Christ to others. 
 
 Bishop Thoburn, d.d,, M. E. C, Calcutta, said -. — ''I shall 
 
 confine my remarks to the snbiect of sell-support onlv. It ^ ,. 
 
 ,•,,,.,, T . •' ,. 1 • I • J 'i Self-snpi)ort. 
 
 seems to me that m the discussion of this subject we always 
 
 make the mistake of beginning at the wrong end of the problem. 
 
 We have the ideal before us of a Church organized in a city or 
 
 large town, after the model of its Eui'opean neighbour, and 
 
 when we talk of self-support we think of erecting a few churches 
 
 of this kind in prominent centres. The question is not much 
 
 affected by our setting up a few dozen churches of this kind. 
 
 We sliould remember that the Decennial Conference, which will 
 
 assemble toi years hence, will find itself face to face with a 
 
 million I'rotestant Christinns. The mass of these will be in the 
 
 villages, and it is there that tlie question now confronts us most 
 
 seriously. One speaker has just said that the Home Societies 
 
 should not crowd us as they are doing on this sidjject. I think 
 
 most of us find that we are crowded by the march of events 
 
 rather than by the Missionary Societies of England and America, 
 
 In trying to introduce self-support among the village Christians, 
 
 we juust remember that they are extremely poor. Nearly 
 
 every plan proposed overlooks this fact. It has, for instance, 
 
 been repeatedly proposed that each Christian shovdd give two 
 
 pice in the rupee, but that becomes almost a cruel exaction in 
 
 the case of the very poor. The average monthly income of 
 
 nine-tenths of the Christians in India does not exceed four The puvcrty 
 
 rupees to the family, and yet poor as they are they can do some- Christians 
 
 thing, and can be cheerfully induced to do something. I have 
 
 never seen our Hindustani preachers show any cordial assent to 
 
168 
 
 ISATIVE CHURCH ORi'AmZATION. 
 
 Srcoxd Ovy. plans for self-suj»})oit, except ou a few occasions when it wa» 
 proposed to collect one pice monthly from each family. At 
 once they said that something on that scale could be done. 
 When we remember that these people will soon be brought by 
 the thousands, it will be seen that in every group of seven or 
 eight hundred families a support can be secured sutficient for ,i 
 preacher and a teacher or two, not on a costly scale, but still 
 with an income which will place them a great deal above the 
 most of their fellow-Christians. This is as high a position as 
 they should occupy, in India or elsewhere. The pastor should 
 never be much better off than the mass of the people he ministers 
 to. I lieftrd only the other day that one of the presiding elders 
 has during the present year been able to support seven of his 
 jjreachers from the contributions of bis people. Then a large 
 number of workers have been employed by giving them four 
 annas a month. They go out on Sundays and do other special 
 work when required. In London, I am told, you pay a man 
 two guineas for preaching twice on Sunday. The principle is 
 very much the same, although the preacher in London gets two 
 guineas, and the preacher in India gets four annas. A rupee a 
 month can be so used as to secure the performance of a great 
 deal of valuable labour. We must simplify and simplify, until 
 we reach the level of the people among whom we are working." 
 The Rev. C. A, E. DiEz, Basel Mission, Kasaragod, South 
 Canara, said : — •" I am happy to see so many Evangelical Chris- 
 tians belonging to different nationalities, as well as to various 
 branches of the Church of Christ, taking such a lively interest 
 in tlie progress and prosperity of Mission work in India. There 
 was a time when I jealously watched the rise of new Missionary 
 Societies, as I feared the existing ones might be seriously 
 hampered, and the Mission work might assume a chequered 
 character. When I saw, however, that it was the Lord's doing, 
 I began to look favoural)ly upon new Missionarv' Societies. As 
 the leaves of not even one tree have come from one mould, but 
 are graceful variations of a certain archetype, so it is with the 
 fruit of Missionary work. There is no sameness, but a variety. 
 Let, therefore, Europe, America, Australia, and other continents 
 form new societies ; we sadly want the contingent in men and 
 women ; they are willing to send in order to Christianize this 
 large country. The Evangelization of India then seems for the 
 ])resent the one great engrossing subject. Yet our brethren of 
 Bharata advocate one gi*eat Evangelical National Church. I 
 can indeed sympathize with them, for the Basel Mission, to 
 which I belong, has not transplanted any existing national or 
 other continental Church into India. As we have Lutherans, 
 Calvinists, and Zwinglians of diflferent shades in our ranks, so 
 sve have also a Liturgy, the formulas and prayers of which are 
 taken from the most prominent European Evangelical Churches, 
 
 The increase 
 of Societies. 
 
 Tlie Basel 
 Mission plan. 
 
DTSCUSSION. 16*^ 
 
 the Church of Euglaud included. This shows that we wish to SkcosdJ)ay. 
 plant a Gospel Church in India with the desire that it may 
 develop into an Indian Church, When our hrethreu. however, Tiiuf not yet 
 ask that their plan be taken up at this stage of development I Jl!^"'*^ *"^" °^'" 
 do not yet see that the fultilinent of time has come in this ""'' '" 
 respect. The part of India from whicli I hail is still very back- 
 ward, as many other districts are, and I must ask our brethren to 
 wait patiently till India be Christianized. Impatience will not 
 speed that time. Let us work without fainting and wait for the 
 Lord's doing. I may be allowed to say a few words as to the 
 place we assign our brethren of Bhaiata. Purely Missionary 
 funds are of course managed exclusively by the Home Com- 
 mittee, and a Sub-Committee of European Missionaries in 
 India; Church funds, however, although largely subsidized 
 from Home, are taken care of equally by European and Indian 
 Church elders, besides our brethren of Bharata have a voice in 
 the local district and general councils. And now, brethren, 
 let us take courage. The larger or smaller progress each one 
 of us by God's grace has been permitted to see during his stay 
 in the Mission field is a powerful incitement for us to employ 
 all our faculties and energies, for the Lord is doing His work 
 mightily. 
 
 The llev. J. Small, F. C. M., Poona, said :—I think Mr. "All nation* 
 Banurji is entitled to the thanks of this Conference; we are of one blood." 
 indebted to him for this interesting discussion, and he can 
 afford to allow a little criticism. I have read his paper with care, 
 and one thought it has suggested to me, is that while we are 
 contending whether we shall apply the words "Indian" or 
 "Native" we are overlooking that very important Scripture, 
 " God hath made of one blood all nations of men to dwell on all 
 the face of the earth ;" and this emphasizing of what you wish to 
 call Indian Christianity is running as far away in the one 
 direction as we Missionaries are blamed for doing in another 
 direction. To be taken along with this is a distinction in 
 Mr. Banurji's paper which struck me very much — a distinction 
 between substantive and adjective Christianity, It is supposed 
 there is a substantive Christianity altogether apart from our 
 ecclesiastical arrangements. Now I am a strong believer in 
 Presbyterianism, but I am prepared to let it go for the sake of 
 the unity of the Church. But I hold most firmly that there The X. T. 
 is an ecclesiastical system in the New Testament, and that Church. 
 substantive Christianity apai"t from a formal expression of it is 
 but a dream. It is therefore for our Native Christian brethren 
 to evolve that form from the New Testament, and to set 
 it before us in such a way that the sound sense of it shall 
 recommend it to us, and all will acknowledge its true ground- 
 ing. I do not believe in Indian Christians, I do not believe 
 in Native Christians — if these are more than terms of convenience 
 
 22 
 
170 
 
 N^li'JFB CHURCH ORQAlsKATION. 
 
 Self-support. 
 
 Ou riglit 
 principles 
 
 Seoond Day, j believe iu Christ, and in (Miiistians : and I think we as 
 Missionaries have made a great mistake in having allowed (such 
 power as we had to act to the contrary heing granted) the 
 European and Native elements iu the Church to go on develop- 
 ing separately, instead of in every possible way working towards 
 identification. Great differences do exist, but language, which is 
 supposed to be the greatest, forms no effectual barrier to the 
 unity of congregations, say, for instance, in the Highlands of 
 Scotland. Such a distinction might well have prevailed in 
 apostolic times, but we have no indication that it did. 
 
 The Rev. J. Wilkie, m. a., C. P. M., Indore, said: — As 
 the opinions expressed by this Conference are likely to have 
 much weight with the friends at home, and as some of those 
 given this morning are likely to do much harm, I have asked 
 the privilege of saying a few words. It has been said no 
 ))astor should be ordained over any congregation in this 
 country till the congregation is able to pay his salary in full. 
 This 1 regard as a most unfortunate ])osition. We all want to 
 sec self-supporting congregations, but the above principle 
 would defeat the very end sought. Wherever a group of 
 Christians are gathered together an effort is made to supply 
 them with a spiritual teacher. If they are not able to call and 
 supi)ort a pastor of their own, the Missionary from home or 
 an Indian catechist or teacher is sent amongst tbem. No 
 Native Christian congregation would think of paying the salary 
 of the Missionary, and since the Catechist's salary is also sure 
 being paid out of that fund that to them seems so large, i. e., 
 the Mission Treasury, they feel but little interest in his pay to 
 give very unwillingly towards it. Not only so, but the ordi- 
 nances are in the hands of the Missionary, the Catechist feels 
 his position depends more on the good will of the Missionary 
 than of the people, and so more and more the people feel the 
 whole oversight is a matter with which they have l)ut little to 
 do. On the other hand, let them have a pastor of their own 
 choosing, Ave giving them such help at first as is necessary, but 
 giving them to understand that this will, as soon as possible, be 
 withdrawn, and we seeking in every way possible to train them 
 and realize their interdeiiendence, we sball develop amongst 
 them the ])rinciple ol' sel {'-support, and have a manly indepen- 
 dent type of Christianity in India as common as it is now rare. 
 Human nature and esjjecially Indian human nature naturally 
 
 rosponwbihty. f•]■^[^.]^g ^11 responsibility. So "long as the Missionary Ijears all 
 burdens the average Native Christian will not trouble himself. 
 This the Missionary pastorate has developed, and it can only be 
 overcome by putting the ])eople of this country, as far as pos- 
 sible, in charge of the congregations with full powers and by 
 helping the congregations to stand alone. I sympathise with 
 ^fessrs. Shome and Banurji in the Christ-Somaj. .\s they see 
 
 Dread uf 
 
DISCUSSION. 171 
 
 the Native Christians all over the country coddled and niir&ed Second Day. 
 till they have come and believe they have no responsibility, 
 they naturally say we want independence. Give the Christians 
 of tliis country a chance, and they are both able and willing 
 to bear their burdens. Only the other day our snuiU congre- 
 gation voted Rs. 1,000 to our New Mission College, of which 
 part will be used as a Church. We do not believe in the people 
 iieiug forced to give, but I do believe on the great importance 
 of emphasizing the duty of giving. Nearly all our Christians give 
 now one-tenth, and give it freely, though at first they l>ad to be 
 spoken to somewhat plainly. AYe ought also to emphasise 
 the duty o( reqidar giving. We have adopted the envelope system, Regular 
 and our people give away Sabbath in their envelope as they giving- 
 are able. After, however, they have done all they can, if in 
 order to get a pastor, it is necessary to get help from others, 
 1 would feel that the money from home was well spent which 
 helped the congregation to have its own pastor and to develop 
 a)nongst them the principle of self-support. As they realize 
 the principles of a pastor of their own, they will he led to 
 undertake the responsibilities also. 
 
 Kali Charan Banurji, Esq., m.a., b.l., of Calcutta, in 
 reph'ing, said, in substance, that there was much in the discus- 
 sion, he was thankful to feel, fitted to encourage the hearts and 
 strengthen the hands of those who had been humbly endea- 
 vouring to realise the conception of "The Native Church in 
 India." The announcement by the Chairman that the subject 
 foi- consideration was, how Mission Churches should be organised 
 by their respective societies had disappointed him. The sub- 
 ject, as enunciated in the programme, was " The Native Church 
 in India," and not Mission Churches. It had been supposed Oi^e Native 
 that the Native (Jhurch in India, which he and his colleagues 
 of the Christa-Somaj advocated, was intended to exclude non- 
 Indians from its membership. That was a mistake ; and pre- 
 cisely because their position was otherwise, they were not in 
 sympathy with the expression "National Church." Then it 
 had been said that the language difficulty was in the way of ^'t)t ' uation- 
 the idea of the one Church, But the idea was that of one typi ' ■ 
 cal organisation, and not of one congregation. Again, the 
 tendency was to scout the idea as chimerical. It was to him 
 a serious surprise that there should be so much derisive scep- 
 ticism as to what the Lord Jesus had prayed for and the 
 Churches following His example still prayed for. The object 
 was not to blot out tlie denominations, but to include them all 
 in one orgauization. If the Decennial Conference was a reality, 
 that reality was the outcome of the recognition of a common 
 ground, so far occupied by the denominations, coupled with 
 the determination to tolerate one another's idiosyncrasies 
 Were this accentuation of what was common, and this toleia* 
 
17; 
 
 KATIVE Ctd'ROlI OUGAyiZATION. 
 
 Skoond Day. 
 
 Advice to 
 Societies . 
 
 Self-support, 
 By taxation. 
 
 The Sacred 
 handful. 
 
 Thank-offer- 
 ings. 
 
 Savino'-boxes. 
 
 tioii of what was peculiar, to be but a nine days' woader f If 
 these principles were only practised every day, an all-denomi- 
 natioiial organization would be an abiding reality. Such an 
 organization had been characterized as a new sect. As well 
 migbt the whole be designated a new part. In his paper, 
 however, he had advanced a move rudimentary scheme. He 
 had asked Missionary Societies to be content with imparting 
 substantive Christianity to their Indian converts, instead of 
 proceeding to inn)ose upon them their own adjective Christian- 
 ity as well. He had asked the Missionaries only to leave their 
 converts alone, in the matter of working out an adjective 
 Christianity for themselves. It argued, on the part of the 
 Missionaries, want of faith in the excellence of their organiza- 
 tions, to betray any impatience in regai'd to the proposal. 
 
 The Rev. J. Lazarus, b.a., D. L. ^[., Madras, being asked to 
 speak on the subject of Self-support, said: — "Though I feel 
 honoured by being' called upon to speak on this important 
 subject, it is not possible for me to say anything worth hearing 
 at this moment. Of course, the taxing method does not com- 
 mend itself to me. There are one or two methods practised in 
 rural congregations which may be of interest to those who are 
 trying to solve the problem of self-support. They are all 
 methods of extracting money without pain. One method lays 
 hold of the women-folk in a congregation. Tlie women are told 
 to lay aside just a handful of rice or other grain every time they 
 are going to cook. Now they cook at least twice a day. The 
 little handful does not aflfc-ct the total quantity of the food. It 
 is called the sacred handful of rice. It is collected in a pot set 
 apart for it at quarterly meetings — which are often associated 
 with light refreshments — -the handfuls of grain arc gathered in 
 the presence of the pastor and elders. Many bags of rice are 
 thus collected and sold and turned into solid cash. Another 
 method is to take advantage of happy domestic occurrences. 
 At this time people are in a giving mood. When a birth or 
 baptism, a marriage or any other auspicious event occurs in 
 the domestic circle, people are encouraged to bring a thank- 
 offering. On harvest days I collect the first fruits which add 
 to the t'hurch funds. Besides, in town Churches, small saving- 
 boxes — not our neatly polished Missionary boxes, but common 
 tin boxes with a small hole in the top, but otherwise hermeti- 
 cally sealed — 'are given to children and mothers, who put in 
 their spare cash every time they get a little money. These 
 are opened once a year, and I have seen the tin boxes, quite 
 heavy and full with the copper contents, broken open and 
 emptied on the table to the great delight of the presiding- 
 pastor. In ways like these, according to the condition and 
 circumstances of the people and the ingenuity of the deaoon, a 
 great deal may be raised from even a poor, rural congregation. 
 
Discus^ios. 1 73 
 
 The Rev. J. CiiAMBiiRLAiN, d.d., A. A. M., Madanapalle, Second Day. 
 Madras, in a brief concluding address, said he had been told that — 
 
 he would have ten minutes at the close to " answer the other 
 *ipeakers on his paper." lie did not wish to "answer" them. 
 All views should have free expression. He wished to learn as well 
 as to teach. He, liowever, vtould like very briefly to enforce the 
 main ideas in his paper, vis, — (1) Thattlie Native Church should Suppiat. 
 be so organized as to bring out the work and tlie benevolence of 
 all, old and young, men and women, learned and uneducated, 
 both for themselves and for the heathen around them. To this 
 end he had found young ])eople's Societies of Christian endeavour 
 a most useful auxiliary among the young. In some way draw 
 out the interested, enthusiastic la])our of all. (2) 'J^here should 
 be an absolute equality in these ecclesiastical organizations Equality, 
 between Foreign and Indian ^linisters and Churcli officers. 
 (3) There should be no jealousy of Native leadership, ii" God calls Native 
 our Native brethren to the front. Gray-haired though he might leaders. 
 be after his thirty-three years of service, he would gladly follow 
 a God-ordained Native Luther or Wesley or Moody. (4) The 
 points on which we agree should be pressed, and non-essentials Uuity. 
 left in the backgrovuid that we may be drawing nearer together, 
 ever looking for the leading of the Holy Ghost to lead us into a 
 realization of the Saviour's prayer "That thev may all be one." 
 
 The Rev. R. Tebb, W. M. S., Galle, Ceylon, in a closing 
 speech, said : — I exceedingly regret that the paper I was asked 
 to prepare has not been printed and circulated. It has, as 
 Dr. Phillips just intimated, been prepared on the eve of Confer- A prufitable 
 ence to supply another brother's lack of service. As the time for meeting:. 
 this session is closing, I will not detain you many miiuites. We 
 have had an interesting, animated, and, on the whole, a highly 
 profitable convention. Much has been said which cannot fail to 
 be instructive and helpful. A few things, however, cannot be so 
 described. We have had, for instance, a little talking to the gnllenj. 
 Appeals made to feeling, to provoke temporary applause, rather 
 than to the reason, to promote permanent advantage. There has 
 been a little indulgence i\\ lyrophecy. A friend, who was sitting 
 next me during the session, aptly summarized my views, in a 
 quotation which you will detect does not come from a classical 
 source, 'You hadn't ought to prophesy unless you know.' There 
 has also been statements made which are highly impracticable, \\^oix 
 It is useless to speak of the (Jhurch in India becoming self-sup- impracticable. 
 porting in a day, or to ask the various denominations at work 
 for Christ in any locality to meet together in one room. We 
 must have a very different state of feeling in the Churches at 
 home before this can be expected. Denominationalism is, of 
 course, a weakness, and may be a hindiance to the spread of the 
 Gospel, but it need not, and, I trust, does not, prevent us daily 
 praying that grace, mercy, and }>eRce may be multiplied unto all 
 
174 
 
 IsWnVE CllUnrJ[ OROAMZATION. 
 
 Second Day. 
 
 Conunou- 
 seiise. 
 
 Two stage- 
 
 The 
 
 Missionary 
 8taa"o. 
 
 The 
 ••ounexi'in:il 
 
 sttisre. 
 
 fJo.lis 
 
 Will-kill';; 
 
 mifrhtih 
 
 who love our Lord Jesus Christ. Thank God, tlio day i'or closer 
 union is dawning, and I take it as oiieof the tilings in which 
 we are entirely agreed, that we do not want to win India to 
 Anglicanism, or any other ism. We desire, as we sang in the 
 hymn on the first meeting of the Conference, to crown Jesi's 
 * Lord of all.' There has also been something said which 
 I consider inidcadimj. The desire fcliat foreign money might not 
 be used fur evangelizing India 1 cannot understand. The evident 
 desire on the part of one brother to intensify any difference Iietween 
 European and Native is to be deplored. I use the last terra 
 without any idea of disrespect. To ask a European, accustomed 
 to a temperate climate, to do what brethren born in the tropics 
 ought to be expected to do, is unkind. We should look to the 
 ministers accustomed to this climate to do what we should be 
 prepared to do, or have done at home. As we expect India to 
 have a self-supporting Church, we must urge tlie ministers and 
 people here, as rapidly as jiossilde, to give uj) foreign grants. 
 I owe it to myself, I owe it to my family and to the Church 
 that trained me, above all 1 owe it to the Great Master Himself 
 that I should live wisely, and in the short sjiace of time allotted, 
 endeavour to use my experience, in doing the greatest possible 
 amount of good. Let us bave it deeply impressed, that our 
 work may be roughly described under two divisions — first, the 
 Missionary stage, where exclusive attention is given to preaching 
 the Word, and .secondly, after the Word has been glorified, in 
 the conversion of many, and we arrive at what we may term 
 the connexional stage. In the first stage of our work we must 
 be largely dependent on foreign funds, and at the beginning of 
 the Mission entirely dependent on foreign agency. It would be 
 as reasoiiidde to expect machinery fco act without motive 
 power, as to have the Gospel preached without men and means. 
 We may also use native evangelists, as they receive the Lord 
 •Jesus to make Him known to others. When we arrive at the 
 ■second stage, we should a[)})oint native pastors to take charge of 
 groups of churches, and as rapidly as jiossibU^ secure /or them 
 self-support. The people shoukl maintain fhei'" own ministers. 
 This was described by a former speaker as a painful process. 
 It may be so until, through the grace of the Lord Jesus, we 
 have learnt the luxury of giving- for Him Who gave Himself for 
 us. Time was given by the previous sjieakcr to allow of a 
 description of the method of self-support which would be 
 " painless." I am afraid we obtained little help, unless a new 
 definitiori of a "rice" Christian may be of service to us. 
 I have, during the last few weeks, been constantly travelling. 
 I have visited many stations, and seen various methods of work. 
 My heart has been enlarged, my faith increased, my love to 
 the brethren abounds. I am profoundly impressed with the 
 mighty movement which is rapidly bringing India to ^he 
 
knowledge of Christ. If there is any one, declaring that Second Day. 
 
 Missions are a failure, he must be really closing his eyes and 
 
 ears to the mighty work which God is doing all around us. 
 
 AVhile thankful for vvhat has been done, and anxious to improve 
 
 our methods, so as to secure yet better results, let us ever 
 
 remember — It is 'not by might nor by power," but bj the 
 
 Divine Spirit that India shall be brought to the Saviour. 
 
 SELF-SUPPORT. 
 
 A supplemental meeting, to consider the subject of 
 self-support, was held on Saturday afternoon at 4-80. 
 
 The Rev. J. Dutuie, L. M. S., Nag-ercoil, in the Chair. 
 
 The Chairman made an interesting statement of the gradual 
 development of self-support in the Churches in Travancore. The 
 people are, as a rule, poor, the average income Ijcing about Rs. 5 Tl'« L. M. S. 
 per mensem. AVhen first attempts were made to induce them i'^Tia.vancore ■ 
 to contribute, they ruet with very little success, but gradually 
 sense of responsiblity was developed, and now there i^ something 
 like enthusiasm in several quarters for self-support. Lii 1859, 
 Rs. 3,000 was contributed ; in 1891, Rs. 18,000. This sum Progress. 
 comes from three sources, (1) offertories, (2) tirst fruits, and 
 (3) Missionary boxes which are handed in twice in the year. The 
 movement towards self-support in Nagercoil was originated bv 
 the people themselves, not by the Missionaries. One of the 
 members of the Church at a meeting held in 1861 read aloud an 
 account of the struggles of some poor Nestoriaii Christians to 
 support their pastor, and pressed home upon his brethren their 
 responsibility in the matter. He followed up bis appeal by ^\ g^^^^i ^^,oiu- 
 taking a ring fi-om his finger, and laying it on the table as a nino-. 
 first offt-ring towards this object. The idea went home, and 
 gifts of all kinds, a cow included, came pouring in, so that a 
 considerable sum was realized on the spot. From that day the 
 Nagercoil Church has been entirely self-supporting. When inl88G 
 pastors were ordained, it was decided to give them a minimum 
 salary of Rs. 16 per mensem, this being equal to thrice the average 
 income of the members of the congregation. This rule has been 
 adhered to, and all pastors are supported by the Churches to 
 which they minister. 
 
 The l\ev. J. E. Padfiklh, b.u., C. M. S., Masulipatam, 
 said: — I do not know of any subject for the consideration of this 
 Conference that is of more vital importance than the one now More miii-lit 
 before us. There is no doubt but that the Native Church is i>e done. " 
 not doing its duty in this respect. I speak, of course, only as far 
 as I know, still my experience is long and varied. It is, perhaps, 
 easy for us to see weak pointsin the modes adopted by our fathers 
 in this work, but I do feel ihat much has been done that has 
 
176 
 
 NATIVE CHURCH ORCrANTZATIOy. 
 
 A sad excuse 
 
 ' Painless ' 
 ?<f-lf- support ! 
 
 ECOND Dai. tended to dry up all real efforts at sell- support, and to rear up 
 a pauperized Native Church. Converts and young Churches 
 have had every thing done for them, and they have heen taught 
 to look to the Mission for all expenses connected with the service 
 of the Church, and for a good deal besides. It is no use hiding 
 this fact, for fact it is ; it is better to look the matter 
 steadily in the face and act rightly in the future. The idea 
 is fixed in the minds of the people that the Societies exist 
 for the Native Church, and I must say that the system often 
 adopted has a very great tendency to create and foster that 
 idea. Some of our people are known to say that in former days 
 the Missionaries would spend on the Christians the money sent 
 from England for them, whilst now they keep that money for 
 themselves and want the Christians to contribute ! I need not 
 point out the disastrous effects of such notions, nor how they are 
 calculated to stifle all efforts towards self-support. We are 
 told that we must not bring too much pressure to bear u))on our 
 people in this respect, and it vvould be amusing, if it were not 
 so pitiful, to hear one Native delegate say that " It is well to 
 press self-support, only it must be done in a ''2)ainless ivay."" 
 I think we ought to bring very strong moral pressure to bear in 
 this matter. I have regularly taken it up in the district with 
 Iniormation vvhich I am connected. I show the people that the money sent 
 must be from England is not for the Christians, or even for the siipport 
 
 given. of the Native Church, but for the Evangelizing of the heathen. 
 
 I tell them how the money is collected and the great self-denial 
 that is often undergone in order to send the Gospel to the 
 poor heathen, and I try to ])oint out their imperative duty 
 in this matter. 1 have sat for hours late at night amongst 
 the people in their little stifling prayer houses, talking of all 
 this, for we must reason with them and show them the justice of 
 our demands; it is imperative to do this and to show them from 
 God's Word what our Heavenly Father desires of His i)eople. 
 A principle One ))rinciple that we ought to insist upon is that our people 
 to act npon. ^ught to give at host as much for their Church as they would 
 have to give for religious purposes if they were heathen. This 
 is a principle laid down by the C. M. S. I remember going into 
 this matter with one well-to-do Congregation in this manner : — 
 I pointed out there were twenty families in that Congregation, 
 and they fully agreed that were they heathen, it would cost 
 them at least Rs. 10 per family per annum for religions pur- 
 poses. Thus, the very least they should give for the Church is 
 Hs. 200 per annum, whilst that year they only gave some 
 Rs. 21. I maintain it is a misappropriation of Mission Fundg 
 to provide pastors or teachers for such a Congregation unless 
 Some eucovir- the members contribute fairly from theii- own resources. I may 
 agement. fay that 1 have been much encouraged by the results of mj 
 strenuous efforts in thig direction, the contributions have 
 
DlSGUSSIOif. 177 
 
 increased very largely, though in some of the older congregations, Seo3ni> Day. 
 where there is a very strong leaven of old things, one's efforts 
 aie much resisted. There is no doubt but that our peofile 
 could give much more largely if they had the mind to do so. 
 Much has been said in th's Conference as to the Native 
 Church having a share in the control of the funds, and by Foreign 
 this is meant, all funds exnended ; this too is the outcome of f"ncls. 
 a spirit that is glutting more prevalent. Now, I would he for 
 giving the Native Church the supremo control of its funds, so 
 far, and only so far, as they are raised by the peofde themselves, 
 but I tliink it i^ wrong in principle to give them anv share in the 
 conii'ol of foreign funds. Of course, I mean, as a Church, for it 
 may be useful in exceptional cases to have the advice and 
 assistance of individual Native brethren on our Committees for 
 Lfeneral and financial purpose?. I think it would be [lossible to 
 have a more oeneral system of pro rata giving. A certain Sysrcmatif 
 percentage of the crop at harvest time or on tiie salary, in the &i'^'"S- 
 case of tiiose receiving' fixed pay. .^s to even the ordinary cooly 
 or farm labourer 1 do not think a rate of one dav's pay per 
 mensem is too high to ask. I know this system is condenmed 
 by some, although it is practically carried out by others ; any 
 way, we want snmeme-ans of exciting and promoting a systematic 
 givinii to the Lord. I will conclude these fragmentary remarks 
 by reiterating three principles that I think of supreme import- Three import- 
 ance in this connection :— ant principles, 
 (i) that from the very first time of reception, converts 
 
 should he taught the du y of giving even to the extent 
 
 of self-denial fur the Lord's sake ; 
 (ii) that at the ^^^vs least a convert should siive as much 
 
 for religious purposes as he would have to give were he 
 
 a heathen ; 
 (iii) that whilst the Native ('hurch should have no control 
 
 over the expenditure of foreign funds, it should have 
 
 the supreme control of all those which are hand fide 
 
 Native contributions. 
 In reply to questions from Mr. Campbell of Indore, 
 Messrs. Duthie and Pad field stated that by self-supporting 
 congregations they meant indigenous congregations 
 which would remain self-supporting even if all Mission- 
 aries and ^fission agents were to withdraw from the 
 country. 
 
 It was the unanimous opinion of the meeting that earn- 
 est effort ought to be made to impress upon the people the 
 duty of Christian giving; and that, in estimating the 
 ability of a congregation, its members ought to be expected 
 to give at least as much as they had formerly been in the 
 habit of spending in cnnnection with heathen ceremonies. 
 
 23 
 
Second Day. 
 
 v.— THE RELIGIOUS TRAINING OF THE 
 YOUNG. 
 
 (aj General, (i) Y. M. C. A. and Y. W. C. A. 
 (c) Sunday Schools. 
 
 AFTERNOON SESSION, 
 Large Hall, 2 to 4-3u \\ m. 
 
 The Rev. J. Browx, W. Mi S., Calcutta, in the chair. 
 
 Prayer was offered by the Rev. J. Bruce, after ^Yhich 
 
 the Chairman said : — 
 
 The import- The subject appointed for discussion this aftei-noon is 
 
 unceofthe second to none in importance that will enffaoo the attcn- 
 suDject. ... . 
 
 tion of this Missionary Conference. To-da}', in every part 
 
 of Christendom, the children not only claim but are re- 
 ceiving the best thought and interest and affection of the 
 churches. Every section of the one great Arm}- of Christ 
 is awake to the importance of this work. But in India the 
 value of this brancli of our operations is greater than it is 
 in a Christian land. Our hope for the future, humanly 
 speaking, lies in the rising generation, and our success 
 during the coming decade Avill be measured by the efforts 
 we put forth to reach the young. The Avhole subject has 
 been introduced to us in its different aspects in the papers 
 prepared for this Conference, and noAV in your hands. 
 I would call your attention to those carefully j^i't^pared 
 documents and woidd ask for them a quiet, careful study 
 during the comiua- vear. 
 
 FIRST PAPER— THE RELIGIOUS TRAINING 
 OF CHILDREN. 
 
 By Miss S. F. Gardner, A. W. U. Z. M., Calcutta. 
 Religious ^^^ leHglous training of chiUJren in our mission work in 
 
 training of India has two objects in view, (Jt^., the leadini^ of .heathen or 
 
 ohildren. 
 
PAPER /;r MISS S. F. GAIWNER. 179 
 
 MuhamnKidaii cliildrou Christward, and the iustructiou of Second JDat. 
 Christian children in the grand |)riiici|)les given for the guidance 
 of their lives. 
 
 It is not so many years ago when the first part of this subject 
 would have been the oidy one necessary to discuss. But the 
 years have brought a change, and the question of what we shall 
 do with our Christian boys and girls, how sliail we train them 
 to be " vessels unto honour, sanctified and meet for the Master's 
 use and prepared unto every good work" has become as serious 
 as how we shall lead the heathen youth to Christ. 
 
 Believing the two subjects to be very different I shall treat 
 them separately, and take first our Christian children. 
 
 If we had to consider only these more fortunate ehildreu Christian 
 
 .Vi'l 1 • 
 
 gathered into our mission orphanages and schools, who are 
 
 carefully looked after and guided into paths of usefulness, the 
 
 (juestiou would not be «o serious, though even under these 
 
 circumstances the misionary is often most harassed and troubled 
 
 over the difficulties that arise, over the failure of some of his 
 
 best eft'orts. Nor shall I at this time consider especially the 
 
 children of our educated men, though a word about the value 
 
 of home training, for which nothing can ever really compensate, 
 
 might not come amiss. "To rule well their children and their 
 
 own houses," '' to nurture their children in the discipline and 
 
 admonition of the Lord " are exhortations too often lost sight 
 
 of. No influence is so sweet and enduring as that of a mother. Parents' 
 
 Nobody is greater in the eyes of a child than hisfatlier. Paien- "^n^cncc. 
 
 tal love, strengthened by the love of God, and guided by His 
 
 Word, what can it not do Avith the little ones in our homes? It 
 
 is crumple not precept that the children need, it is the influeuce 
 
 of the gentle, loving, but firm, and above all self-controlled 
 
 parents tliat leaves its mark on a child. Somebody has said 
 
 ■' from the children you can infallibly judge of what the parents 
 
 are," the parents make them, and this is to a large degree true. 
 
 The unfeigned faith of Timothy dwelt first in his grand-mother 
 
 Lois, and his mother Eunice, and Christian parents must keep 
 
 in mind that 'S7 is one generation lumty for God that will secure 
 
 the next for Htm.'" The promise is indeed *" to you and to your 
 
 children," " but at every point where Clod meets and acts with 
 
 man there is a condition as well as a promise." " Train up 
 
 a child in the way he should j^ j : and when he is old he will 
 
180 
 
 THE TRAINING OF CHILDREN. 
 
 Second Day. 
 
 A plea for 
 
 neglected 
 
 ohilclren. 
 
 Mass Bap- 
 tism.", 
 
 Childhuod's 
 
 impression 
 
 endui-es. 
 
 A tliird of 
 onr mission 
 force for tliic 
 work. 
 
 not dep.art iVoin it." Godly training is the coudition tor 
 fulness of blessi.ig to our cliildren. A very helpful book un this 
 subject is *' The Cliildren for Christ" by the Ilev. Andrew 
 Murray, a carel'ul rending, of which cannot fail to be a help 
 to Christiiiti fathei's and mothers who desire "great things" 
 for their children. 
 
 But my plea is specially for that large and ever increasing 
 number of children who, so far as training of any kind goes, 
 belong to nobody. Their parents are not equal to the task, for 
 in self-control and self-reliance they are often no more than 
 children themselves. If the Native Church of India is to become 
 a power, these children must be better looked after, for every 
 short Indian generation is multiplying tho number of those who 
 bear the name of Christ but who kuow nothing of its power. 
 A i^.umber, too, that is being greatly increased in parts of India 
 by mass Baptisms. Wliatever may be said for or against mass 
 Baptisms, this much at least may be atlirmed with certainty, 
 that tiiey will bring into the pale of the Church a large number 
 of children who must be taught and trained in the religion which 
 their parents have accepted. It would be a pity if the children 
 of the next generation could only give as a reason for the name 
 fchey bear that their parents were baptized by so and so, a reason 
 already too common, as every missionary knows. Childhood is 
 the age of feelings and impressions, the mind of a child is plastic 
 and receptive ; what is taught then wdl never be forgotten, so 
 that time and thought spent upon a child are never lost. "From 
 a babe thou hast known the sacred writings which are able to 
 make thee wise unto salvation through faith in Jesus Christ,'' 
 and the way is the same now as it was then, it is the Word of 
 God that is to make wise in the one way in which we earnestly 
 desire to have our Christian children wise and they must knon: it. 
 Their ingenuous, plastic minds must be filled with it; but in 
 order to do this we must begin early. Young Timothy knew 
 them from a babe, and commentators tell us this could not have 
 been an age later than three years. How are we to get hold of 
 our Christian children and get them early into training.' I ima- 
 gine 1 should lay m\ self open to the charge of being out of my 
 mind, if I should say, /or the next five or ten years, let a third oj 
 our mission force in India be exjyended on Native Christians a7id 
 their children, and the Church of Christ in this land moid d receive 
 
FAPEU BY MISS S. F. GaRVNER. 181 
 
 ail impulse that would re-act on the heathen and do more Jor Second Day. 
 
 the cause of Christ in India than anything else could posnib/i/ 
 
 do. 
 
 The necessity ot this work in Bengal forres itself upon me Calcutta. 
 irresistibly. Goinu; from house to Jiouse in various Cliristian 
 c'omuiuiiities in Calcutta I am appalled at the moral toae, and 
 the number of children growing up with little, and in iiiany cases 
 no idea of the name they bear. 
 
 We must have more schools 'Specially tor them, Day Schools .Schools. 
 and Sunday Schools : schools in which they shall be taught to 
 know and to use God's Word ; schools in which they may be 
 taught cleanliness, self-reliance, truthfulness, manliness, and 
 womanliness of character, traits almost impos'sible to be taught 
 to grown persons. The young sapling may be trained in any 
 way, the sturdy oak refuses and will break first. The schools 
 we have, and especially our Sunday Schools, are doing much 
 for these children, but we have not nearly enough, and they are 
 not, in Bengal at least, being reached in any degree as they 
 should. Sunday School work ought to begin in our native 
 Christian communities that we may from them get our Teachers 
 for Native Sunday School work. 
 
 I know the great want everywhere is teachers for these schools, Need of 
 but more attention given to our Christian children is the surest teachers, 
 way to meet that need. My subject is the religious training of 
 children, and so takes me out of the animated discussions jiro 
 and con for the education of the heathen; but surely, whatever 
 ditference of opinion there may be about the education of ihe 
 heathen, there can be none on the question of our Christian 
 children. We cannot afford to have the most responsible places 
 in our Christian High Schools and Colleges filled with heathen 
 men as is done to a large extent in Bengal. 
 
 In our Sunday Schools we ought to get more help from this Suo-eestion^ 
 country. Christian men and women, engaged in business, arc 
 often willing to give a part of their spare time to help in this 
 work, and just here a suggestion to those of our Mission Schools 
 in which English and Eurasian boys and girls are taught. If 
 an Indian language were obligatory and thoroughlj* taught we 
 might get much more help in the years to come than we do now. 
 How often one hears *' yes, I could spare the time but I cannot 
 speak the language.'" 
 
182 
 
 THE THAINING OF CHILmiEN. 
 
 Second Day. We must have more and still cheaper Bibles. Eacli child vvho 
 Choap^iblfs. can read in onr Sunday Schools should possess one of his own 
 and know how to use it. 1 know a class of forty little cliildren, 
 each one of whom can find a text in any part of her Bible as 
 fast as her little fingers can turn the pages. It is a long step 
 toward making them familiar with the Word. 
 Teachers need And let US, by all mean«, as far as we possibly can, teach our 
 to bo taught. ^^^j^j.|^gj.j. . j„ yti^pj. avoids, get them into teachers' classes, not 
 only our Native but our European teachers. Their ideas of 
 teaching are often very crude, their knowledge not all propor- 
 tionate to their zeal. I remember asking a young lady who 1 
 knew had a large class of little children vn Sundays, it she 
 would like a lesson help." Oh, No "she replied, "My children 
 are so little, I don't need to prepare the lesson." One feels so 
 sorry for the little ones who are in such hands. A very useful 
 hook for teachers of little folk is " Infant Class Management '' 
 by Mrs. Lewis, formerly of Stockwell Training College. It can 
 be obtained in this country, and would make an invaluable 
 addition to the library of a Sunday School teacher. 
 Literature. And then literature. What one man can do when set aside 
 
 for a special defiartment of work, has been exemplified in 
 Sunday School work during the last year. The time lias come 
 in India when we need specialists in other dei)artmcnts. The 
 cry goes up from every quarter, *' more reading matter for 
 children." The missionaries arc too hard pressed for this. 
 Let men and women be set apart for it. One man in Bengal 
 is devoting himself to this work, and many valuable additions 
 to our Bengali literature have been made. 
 
 As teachers we must work by means of the senses. Pictures, 
 texts in large print, &e., are valuable. The international 
 lessons have been illustrated in large coloured plates which are 
 most usefuL If missionaries would club together, to get these 
 out in larger numbers, we could get them much cheaper. In 
 putting a picture into the hands of a child we want to know 
 what we are giving. One earnest teinperance worker, distri- 
 buting brightly-coloured advertisement cards, found to her 
 horror and chagrin that she had given away an advertisement 
 of beer. If we could get up cheap coloured pictures of Bible 
 subjects, small and in large quantities, they would do a good 
 work. 
 
 Pictures 
 
I'Ai'i i: i:y .lyysv x. r. i-ai;[^m i;. Ig3 
 
 In taking u|) the second half of my subject I am i^lad to be ^fcos-n Dav. 
 restricted to the word rdigious and our work as rijissionarlcs. Bible^^ 
 There is much talk about education, /tvjher education as a teaching, 
 missionary agency. As missionaries, our work is to teach 
 ('hrist, and by every means, to load souls to Him. The only 
 agencies that we may be sure of for doing this, are the Hoh 
 Spirit and tlie Word of God. If, to get the children and young 
 people of this country under these two winning forces, we are 
 obliged to use means, and among the means secular education, 
 we must be careful that the means do not crowd out the end, as 
 in these days of Government grants and crams for examinations 
 rheve is great danger. Other things may increase wisdom in 
 other diroctions, but it is the Word of God alouo that makes wise 
 nnto salvation. Whatever else we may teach in our schools, 
 we must not be satisfied till every child, old enough to under- 
 stand, knows the way of salvation. Repeated daily Biblelessons 
 on this point with the memorizing of verses bearing on it, till 
 tlie children are able to answer intelligently on this all imf)oitant 
 subject. How often this kind of teaching is owned and blessed, 
 in girls' schools especially, and in zoianas, every zenana teacher 
 knows. How often the heart is cheered and the flaggino' 
 courage raised liy some little child whispering softly to her 
 ''mem," "I love Jesus, I mean always to serve Him," or 
 " I always pray to Jesus and He hears me." Education is 
 taking away faith in the heathen gods, but it cannot put Christ 
 in their places. "Tis only '-The Word " that can do that, so 
 there must be more and still ir.ore of it. 
 
 Of course, this kind of teaching excludes all heathen pandits t^, , , 
 
 Til- 1 • 1 • hxeliide noii- 
 
 and teachers. "I believe there is nothmg more dishonouring to Christian 
 
 Christ and so ruinous to the cause tlian the employment in His t'?achprs. 
 
 service those who deny His Name,'' so writes an eminent 
 
 servant of God, one who has been much used, and he is right. 
 
 The excuse given for using heathen teachers is, "we can't get 
 
 Christian teachers, or they are not so good." In everv case 
 
 wliere Christian teachers are not available, I should take it as 
 
 a clear sign that it was not the Lord's purpose that we should 
 
 have a school. We must have a little more patience to wait 
 
 '' till the Lord provides, " instead of hastening to what lies 
 
 nearest at hand. I know of one institution w^here the teacliiitg 
 
 had been for years in the hands of Hindu pandits. Convinced 
 
184 THE TRAISING OF CIULDREN. 
 
 Second Day. that there could be no spiritual work clone in the school, and 
 acting; on the courage of conviction, the su[)erintendent dis- 
 missed the heatlieii men, even tliough classes were for a time 
 closed. One by one Christian men and women have been fdund 
 to take tlieir places. A growing Christian Bengali lady, an 
 M. A., is at the head of the educational department ; and this year 
 one ol" its graduates going into another school for a short time, 
 the principal of that school begged to keep her, because she 
 said, " Slie knows her Bible so well.'* "ITim that honours Me 
 I will lionour." 
 
 Examples of Besides, we cannot trust our children to heathen teachers, for 
 
 harm, done by ^ye can never be sure how much of our relisj;iou and how much 
 them. 
 
 of their own tbey teach. A missvonary from the Oorrya, dis 
 
 trict said to me: " In some of our villages where heathen pandits 
 are employed I was delighted in my periodical visits, to hear 
 liMW beautifully the boys repeated their Scripture lessons, but 
 a close questioning one day brought out the fact, that, without 
 exception, they had been taught that Jesus Christ was their 
 Krishna, and in another case coming under (ny own knowledge, 
 the pandit frankly c.>nfessed that he tauglit both his own reli- 
 gion and ours." I asked another Brahman pandit, suppose one 
 of the children iu your school should l)e convinced of the truth 
 of these verses that you are obliged to make them commit, and 
 should want to become a Christian, would you oppose it ? " J 
 most certainly should," was his answer. They are not all so 
 frank as this, or there may be some too indifferent to their own 
 religion to care to emphasize it. No man or woman who is not 
 himself a believer should be used in our scho ds. He may be 
 an unbaptized believer, but until we are convinced that he does 
 Itelieve he should ni»t be used in our woik of training cbilrlren, 
 either secular or reli^jious, for as missions^ries of the Cross of 
 Christ, wo cannot differentiate between the two, the latter being 
 only means to the former. Let ns mnlti|)ly our schools and 
 make them more and still more attractive, but let thern be 
 Schools must Christian, aiul God's Word the chief .study, and the 
 be Ohristiin. (.j^iiji-g,, ^iu come. I am surprised to find how many of 
 our Bengali children turn out for Sunday Sidiool aloue ; 
 hundreds of little irirls, though they know there will be no 
 .secular teaching whatever, the weekly work being all put 
 aside, only Biiiles and hymn bo)ks are brought out— and 
 
PAPER BY D. McGONAUGHY, ESQ. 185 
 
 strungest part of it all is, the parents allow it, and this is true Second Day , 
 
 all over India. 
 
 God has given the children of this genera/ioi into our hands, ' The cldlcl is 
 
 and the next qeneration ivill be decided by what loe do loith these *, father of 
 
 •^ _ ... the man. 
 
 little ones. In Calcutta in one mission thirteen hundred little 
 
 girls are under instruction, and there are many more missions, with 
 
 a greater or less number in that city alone. Little impressionable 
 
 children, httle beings of wonderful organisms, not yet stretched 
 
 beyond their tension, they are sensitive to the least touch of the 
 
 skilful player upon such instruments. Little children who are 
 
 to become the husbands and wives, the fathers and mothers of 
 
 the next generation. May the Lord help us to be faithful to 
 
 our charge. 
 
 SECOND PAPER-Y. M. C. A. 
 
 By D. McCoNAUGHY, Esq., Secretary of the Indian 
 National Committee of the Y. M. C. A., Madras. 
 
 For some years past a conviction has been growing and has 
 now become wide-spread, that a "missing link" must be sup- 
 plied in order to complete the chain of missionary forces at 
 work in Lidia. 
 
 I. The Field. — A vast sphere has been opened ujd for a 
 special Cliristian agency among the more than fifty millions of 
 India's young men, Of these there are several g'reafc classes, 
 more or less separated by distinctions of nationality and 
 otherwise. 
 
 i. The Native Young Men of India are at present Natw 
 susceptible to Christian influei^ce as never before. The effects 
 of Western civilization are apparent among these far more than 
 among any other section of the population. Especially has the 
 educational work of the Christian colleges and schools contri- 
 buted to this result. But where the work of the Christian 
 educationalist ends, some means must be provided for taking 
 it np and carrying it on in a systematic way with those who 
 have passed out of college, as well as those who are still pursu- 
 ing their studies. While superstition and social abuses are 
 gradually giving way, no adequate substitute has yet been 
 supplied. The result is that agnosticism and irreligion are, to a 
 24 
 
186 
 
 THE TRAWTI^G OF CHILDPES. 
 
 Eurasian. 
 
 European. 
 
 Second Day. large extent, taking the place of worship which, although 
 idolatrous, was at least religious. With tliis class the English 
 language aflfurds a common modiuro. 
 
 Beyond this most promising educated class, lies the far 
 larger mass of illiterate young men, to be found mainly outside 
 the city centres and presenting a set of problems peculiar to 
 the mofussil towns and village communities. 
 
 ii. The Eurasian Young Men of this country constitute 
 a very considerable class, also presenting strong claims. Con- 
 tending, many of them, with serious disadvantages and social 
 restrictions, they are exposed to extraordinary temptations and 
 have little to assist them in improving their condition. 
 
 iii. European Young Men, too, are to be found scattered 
 through the whole country, and in the leading cities in such 
 large numbers as to form quite a community of their own. 
 They are in a position, for the most part, to make ample pro- 
 vision for their own benefit, and they have little or no concern 
 for others who are less favoured. Engrossed in business and 
 carried away with the tide of worldUness, many of them lose 
 whatever faith they ever had and make moral shipwreck. For 
 the sake of their own souls, these ought to be enlisted in earnest 
 Christian work, and also because they could do more than even 
 the Missionaries to hasten the conquest of this country for 
 Christ. JSIominally Christian, yet leading utterly godless lives, 
 they now stand as the greatest barrier totiie progress of Christ's 
 kingdom in this heathen land. The fault, however, is not 
 wholly theirs. Not a few of them would gladly turn their 
 attention to something less selfish and more satisfying than 
 " society" (so called), were definite opportunity presented to 
 them before they are caught in the whirl-pool of social 
 dissipation. 
 
 II. The Force to meet the varied needs of all these classes, 
 an agency must be found, which is definite in its j)urpose, broad 
 in its scope, flexible in its methods, and distinctively Christian in 
 its motive. In the fulness of time, such an agency has been raised 
 up of God, specially adapted to meet the manifold needs of the 
 young men of India. That agency is the Yoang Men's Chris- 
 tian Association. 
 
 The Young Men's Christian Association represents no new 
 idea. As far back, at least, as the days when Daniel and his corn- 
 
 No now iclfa. 
 
PArER BY D. McGONAUGUY, ESQ 187 
 
 pauioiis found themselves exposed to the temptations of a great Skcond Day. 
 city in a heatlien country, young men have been found associating 
 themselves together for mutual benefit and usefulness. There 
 were in that Young Men's Association of Babylon, 2,500 years 
 ago, the essential elements of the Young Men's Christian Asso- 
 ciation, as it is to-day. Four young men, whose names are 
 recorded as members, while engaging in intellectual pursuits 
 (Dan. i. 4) and, at the same time, observing carefully the con- 
 ditions of physical health, by total abstinence from intoxicants 
 and by temperance in foods (Dan. i. 8), were accustomed to 
 meet for prayer (Dan. ii. 17, 18 ; vi. 10) and for Bible study 
 (vi. 5 ; ix. 2, 13). 
 
 But it was the Young Man of Nazareth Who first enlarged The idea en- 
 the conception and applied it on the broader lines which char- ^^^"S^"^* 
 acterize the Young Men's Christinn Association of to-day. The 
 King's own body-guard originally was nothing more or less 
 than a Young Men's Christian Association — composed of a few 
 young men, laymen, not highly educated, nor wealthy, nor of 
 high social position, but united as yoke fellows in the Gospel, 
 implicity loyal to their Divine Leader, persistently engaging in 
 personal work, using as their weapon the Word of Jesus, and 
 endued with the Holy S[)irit — the true missionary spirit that 
 overleaps both national and denominational lines and goes forth 
 to " the uttermost parts of the earth." 
 
 When we attempt, however, to trace the unfolding of this The historical 
 ideal in history, we tind it sharing the fortunes (or, rather, the development 
 misfortunes) of the Church of Clirist, of which the Young Men's 
 Christian Association forms a part. Throughout that long 
 period vv^hen the Church lay in a state of death-like torpor, no 
 trace is to be found of organized Christian activity on the part of 
 her young men. The tremendous power of young manhood 
 which the Church possessed, but failed to utilize, lay latent until 
 the chains were struck from off the Word of God, in the 
 churches and monasteries of Europe. After the Reformation, 
 we discover the first signs of a revival of organized Christian 
 work for and by young men. 
 
 One attempt after another was made during the 17th and 18th 
 centuries in Great Britain and America, until at length on the 
 6th of June, 1844, in a little upper room, in the dry-goods 
 establishment of Messrs. Hitchcock & Co., St. Paul's Church 
 
188 
 
 lUE TRAINING OF GlIILDBEN. 
 
 of the 
 movement. 
 
 Not an 
 sxperimeut. 
 
 Second Day. Yard, London, George Williams and his fellow-clerks formed 
 the first society that bore the name of the Young Men's Chris- 
 tian Association. 
 
 The extension Now the little one has become more than five thousand, with 
 over half a million members throughout the world, in non- 
 Christian as well as in Christian lands. These Associations are 
 found distributed as follows : —Europe, 3,361 ; America, 1,440; 
 Asia, 150 ; Africa, 28 ; and Oceania, 29 — aggregating 5,008. In 
 America the Association has taken deep root in the institutions 
 of learning, having now been established in 410 colleges of the 
 United State and Canada, alone, with a membership of 27,000 
 students, including every leading university of America, with 
 one or two solitary exceptions. It has reached its highest deve- 
 lopment in the Missionary Department, one single phase of 
 which is the Volunteer Movement, now numbering its candidates 
 for the Foreign Mission field by thousands. 
 
 The Young Men's Christian Association is no longer an expe- 
 riment. That stage has been passed. But the present position 
 has not been gained without many mistakes, which have pro- 
 voked well deserved criticism. The Association was made all 
 things to all men to such an extent as to have nearly become 
 nothing to any one. In one place it served as a Sunday School 
 Union, in another as a City Mission and Tract S')ciety, in still 
 another as a Temperance Organization, &c. Because such work 
 was easier and perhaps more immediately promising (apparent- 
 ly), some xAssociations were led to work on these general lines 
 to the neglect of their own more difticult, specific work of win- 
 ning young men to Christ and His Church, building them 
 up in Him and enlisting them in His service. But hap{)ily 
 the opposition which such mistakes aroused served to bring 
 the Associtation back to its legitimate sphere. The expe- 
 rience gained by nearly half a century of practical experi- 
 ment has proven beyond a question, that such work (excellent 
 as it is, and deserving of the heartiest co-operation of the 
 members, individualhj) is not the primary purpose of the 
 Young Men's Christian Association. 
 
 It is no patent method. It is simply a form of applied Chris- 
 tianity — the Gospel, to the whole man. Primarily a work of 
 prevention rather than of rescue, it seeks by all means to save 
 men, not merely from wrath in the world to come, but for their 
 
 Not a patent 
 method. 
 
PAVER BY D. McCONAUGHY, ESQ 189 
 
 highest usefulness in this present world. In adapting itself to ^^coxd Day. 
 the fouv-fold need of a symmctiieal manhood, it has, hv use, 
 diiferentiated various functions — physical, intellectualj social 
 and spiritual. 
 
 As a home for sucli as have none worthy of the name, as a What it is. 
 pure social resort, as a scliool for supplementing deficiencies of 
 early ti-aiuing, as a place of recreation and of hody-huildiug, 
 as a common ground on which employer and employee may 
 meet, as a vestibule to the Church of Christ, as a trainino- 
 
 o 
 
 school for effective Christian work, as a practical proof to the 
 world of the essential oneness of Christians of different denomi- 
 nations — the Young Men's Christian Association has supplied 
 a real and long-felt want. Not denominational, nor yet unde- 
 nominational, but inter-denominational, not apart from, but a 
 part of the Church of Christ, the Young Men's Christian 
 Association is, in short, the Church at work for young men by 
 yov.ny men. It combines the characteristic spirit of the 
 primitive Church with that of the 19th century, viz., the idea 
 that every believer is a personal witness and worker for 
 Christ, with tlie idea of organization, of combination, along 
 specialized lines. 
 
 A movement such as this must be accounted for. If the 
 secrets of its success are sought, they are not far to find. On Secrets of 
 the one hand, the Young Men's Christian Association has ever ''^^'^'^'^'''^" 
 shewn staunchest loyalty to the Divine Person of Jesus Christ, 
 its Leader ; to the inspired \yord of Christ, its Manual ; to the 
 Universal Churcli of Christ, its Communion ; and to its definite 
 sphere of work for young men by young men. On the other 
 hand, while adhering tenaciously to these few fundamental 
 principles, it has, at the same time, demonstrated the broadest 
 catholicity in its methods, adapting itself readily to all the 
 manifold needs of all classes of young men of every "kindred 
 and tougue and people and nation" (Rev. v.). A city of 
 refuge for all young men, it " lieth four square." The finished 
 product of the Young Men's Christian Association isawia« — the 
 coming man — with the muscle of an athlete, the brain of a 
 scholar, the manners of a gentleman, and the heart of a Chris- 
 tian—" till we all come in the unity of the faith and of the 
 knowledge of the Son of God, unto a perfect man, unto the mea- 
 sure of the stature of the fulness of Christ" (Eph. iv. 13). 
 
190 
 
 THE TRAINING OF CHILDREN. 
 
 Second Day. 
 
 Calls from 
 MiissioiKiry 
 Cunfcrences. 
 
 Responscb. 
 
 The Young- Men's Christian Association is a standing proof 
 of the ability of tlie Church of Christ to meet every legitimate 
 need of every young man in all the world. It is not fair to the 
 Church, and no less unfair to the Association to say — as has 
 sometimes been asserted by zealous friends of the Association 
 who staud hii^h in the Church — that the Young Men's Christian 
 Association has done a work which the Church could not do, 
 or could not do so well. Such a view is false as well as unfair. 
 The fact is, the Church, recognizing the fact that such an Asso- 
 ciation as tliis is indispensible to society, to the family and to the 
 State, that young men can best be reached by their fellow young 
 men, that men of certain classes and occupations cannot be 
 reached at all denominationally, that it is impracticable for most 
 churches, individual!}', to equip and sustain an agency such as 
 is necessary for reaching tliem, that such woik can be accom- 
 plished better and with greater economy of money and time 
 and labour by co-operation rather than by competition, in short 
 that it is nearer the ideal method of the Great Master, has 
 united in the Young Men's Christian Association, with 
 the object of saving and elevating the young men of the world. 
 As an American Bishop has declared, '' No other agency has 
 yet been discovered, in which are combined to the same degree, 
 those desirable constituent elements, catholicity, economy, origi- 
 nality, progressiveness, efficiency, sympathy and vitality." 
 
 III. The Force on the Field. — Can an Association such as 
 this, which has become so mighty a force in every Christian nation, 
 be made effective, likewise, in non -Christian and Papal lands ? 
 Can it be utilized as a missionary agency ? Within the past few years 
 the Missionary Conferences at Tokio, at Madras and Calcutta, at 
 Colombo and Jaffna, at Pekin and Shanghai, at Sao Paulo 
 and at the City of Mexico, have put on record the conviction 
 that the Young Men's Christian Association is wonderfully 
 adapted to meet the peculiar needs of the young men of these 
 places at this critical time, and have appealed to the American 
 International Committee to send out trained and experienced 
 Secretaries to establish Associations at these strategetic centres. 
 
 Already the Associations of the United States and Canada 
 have responded by sending six men — two to Jafian, two to 
 India, one to Brazil, one to Mexico, and another is now 
 going to China. The amount raised by the American Associa- 
 
PAPER BY T). McCONAVGHY, ESQ. . 19 1 
 
 tioiis, to support this foreign work, last year, was ^ 9,588 (or Second Day. 
 about Rs. 30,000). Besides this, nearly two lacs of rupees 
 were contributed for two Association buildings which are now 
 approaching completion in Tokio, and a beginning lias also 
 been made in raising funds for the building which the Madras 
 Association expects scon to erect in that city. 
 
 The English National Council, likewise, has recently sent out 
 two Secretaries — one for Egypt and Palestine, and the other to 
 work in the Bombay Presidency. 
 
 For the ]iresent purpose we confine our attention to the work 
 
 in India. 
 
 As long ago as 1873, a Young Men's Christian Association „„ , , 
 
 . T m f.-. 1-11 • • What has 
 
 was organized at Irevandrum, Iravancore, which has maintain- been accom- 
 
 od a continuous existence ever since. This is said to have been pli'^^ect m 
 
 ... , . . ... India. 
 
 the earliest Young Men s Christian Association in Asia. 
 
 In 1875, during- the visit of Rev. A. N. Somerville, D.D., to 
 this country, several Associations were started, of which those at 
 Bombay and Lahore are the sole survivors. At the time of tiie 
 last Decennial Conference only four of tiie Associations now in 
 India were in existence. Previous to the founding of the 
 Madras iVssociatioii at the beginning of 1890, eighteen Associa- 
 tions in all had sprung up in various parts of the country — from 
 Simla in the North to Nagarcoil near Cape Comorin. These 
 Associations were not connected with one another, most of 
 them not even aware of the existence of the others, and some 
 were very feeble. 
 
 At this stage the first representative sent by the American 
 Associations reached India. In March 1888, the IVIadras 
 Missionary Conference, having heard from Rev. Jacob Cham- 
 berlain, D.D., an account of what he had seen of the work of 
 the Young Men's Christian Association while on furlough in 
 America, had adopted this resolution, viz.: — 
 
 " Considering that this Conference has on many occasions 
 called the attention of the churches to the existence of a well- 
 prepared field among the educated non-Christian yonng men of 
 Madras, and begged them to send a special agency to work it, it 
 regards the proposal of Dr. Chamberlain as a providential response 
 to their appeals, and it will welcome such well qualified, 
 thoroughly trained agents as the i\.merican Young Men's 
 
192 
 
 THE TRAININQ OF CHILDREN. 
 
 The Maclni 
 Assori.'itioii 
 
 Tfs cniistitii 
 tioii . 
 
 Second Day. Cliristian Association proposes to send, and will give them its 
 cordial sympathy and co-operation." 
 
 Tlie first Secretary sent in response to this action, arriving at 
 the close of the following year, nnder very clear providential 
 guidance, entered at o'lre upon the work at Madras. As the estab- 
 lishing of this Association marks a new epoch in Christian work 
 for young men in Indin, and as the iNFadras organization may be 
 regarded as typcial and suggestive of what may be done in 
 other cities, its salient features are here described. 
 
 The following fundamental principles were adopted at the out- 
 set, and have been faithfully adhered to with the most satisfac- 
 tory results, vt'z., that the work is distinctively a work for young 
 men bv young men ; that its aim is to meet the needs of the 
 whole man ; that its privileges are accorded alike to all young 
 men, without distinction of race or religion ; that its control — ?". e., 
 the right of voting and holding office — is confined to the Active 
 Members, who must be Communicant Members of Christian 
 Protestant Churches ; that the management is vested in a Board 
 of Directors, composed chiefly of laymen, repi'esenting the 
 various sections of the community, not more than one-third 
 being of any one denomination ; and that the work is to be 
 developed only as funds are furnished by the community 
 locally. 
 
 The work started with a Young Men's Meeting, for Bible 
 study and prayer ; around this spiritual nucleus it has gradually 
 developed its four-fold features, viz.: — 
 
 For intellectual improvement, it provides reading-rooms, 
 library, lectures, commercial classes and a monthly publication? 
 " The Yomig Men of India" (subscription, Re. 1 per annum) 
 
 For physical development, it maintains athletic grounds 
 set apart by Government for the exclusive use of the Association, 
 with ample provision for tennis, badminton, cricket, base -ball 
 and foot-ball. 
 
 For social enjoyment, it affords a cheerful resort, always open, 
 with music and games and good fellowship, frecpient social 
 gatherings, and a restaurant where food of good quality is served 
 at all hours at reasonable rates and men of all castes eat to- 
 gether. 
 
 For spiritual culture, six Young Men's Meetings and Bible 
 Classes are held weekly, in three sections of the city, besides 
 
 OLject. 
 
 Tntollcctual. 
 
 PliysicMl. 
 
 Sorial. 
 
 Spiritual. 
 
PAPER BY D. McCONAUGHY, ESQ. 193 
 
 preaching in Tamil on the streets and systematic visitation of Second Dat. 
 the sick in the hospital; the influence of the active members 
 is brought to bear upon the Associate Members constantly, in 
 all departments, not merely in religious meetings; the Secretary 
 is always accessible, and finds frequent opportunities for con- 
 vers^ation with the members. 
 
 The members are of two classes: any young man of good Two classes of 
 character, introduced by two members, may become an Associale ^^^ ^^^' 
 Member; any young man who is a Communicant Member of a 
 Christian Protestant Church, may become an Active Member. 
 Every Active Member is expected to take some definite part in 
 the work of the various committees of the Association. 
 
 The membership fee is [tayable annually in advance, tickets Fees and 
 being issued at any time and dated from the last day of the ^'^"^^^rs. 
 current month — Unlimited ticket, lis. 3; Limited, Re. 1-8. 
 Of 250 members whose fees are paid up to date, 140 are Native, 
 82 Eurasian and 2S European. There are 151 Christian and 
 99 Non-Christian, 92 of the latter being Hindu, 4 Mahomedan 
 and 3 Parsee. Of the whole number, 90 are under-graduate 
 students, and a considerable proportion of the others have 
 passed through some college. As the number of members has 
 increased, it has become necessary to open rcoms in another 
 section of the city also. The average attendance, at the two 
 places, has grown to 238 daily. 
 
 From the beginning, the work ha? been locally self-supporting, Funds. 
 except the salary of the General Secretary ; and recently one- 
 foui'th of that has been assumed by the Association, with a 
 view to becoming absolutely independent of assistance from 
 outside Madras. Of Us. 3,764 received last year, Rs. 1,465 
 came from the members, including Rs. 104-3 in extra fees in 
 the Athletic Department. Of the remainder, Rs. 1,979-10 
 was contributed by 115 Sustaining Members, who give in 
 amounts ranging from Rs. 10 to Rs. 250, annually. A small 
 grant was received from Government, on account of the educa- 
 tional department. A Building Fund, also, has been begun, 
 to which 123 members have subscribed over two thousand 
 rupees. 
 
 The work has commended itself to the confidence of all 
 classes in the community. Being a work of prevention rather 
 than of rescue, it is not of a sort to shew very striking results. Results. 
 26 
 
194 THE TRAmma of children. 
 
 Seoomd Pat. There have, however, been "first-fruits," a tew conversions 
 havinp; taken place among both the nominally Chiistirtn and 
 non-Cliristian Associate Members, and there are unmistakeable 
 signs that the influences that have been at work are bearing 
 fruit in the lives of not a few ; the time of reaping is believed 
 to be near. 
 
 Toward the close of 1890, the Madras Association took the 
 The National initiative in calling the First National Convention of the Young 
 work. Men's Christian Associations of India, which met in Madras, 
 
 February 19 — 24, 1891, and was attended by 3-5 Delegates (of 
 whom 26 were Native) from 17 different Associations. A 
 National Committee was appointed to supervise and promote 
 the work tliroughout the country. The Second Convention 
 met in Bombay, April 1892. The head-quarters of the Business 
 Committee of the National Committee are located at Madras, 
 and the Secretary of the Association in that city has served also 
 as Secretary of the National Committee. Since October 1892, 
 he has been free to devote his entire attention to the national 
 work, by the arrival of another Secretary from America to take 
 up the local work in Madras. The National Committee seeks 
 to assist the Associations throughout India by means of corre- 
 spondence, publication and visitiition. There are now 68 
 Associations enrolled, of which 1 is in Bengal, 1 in the Central 
 Provinces, 2 in the Punjab, 3 in the N. W. Provinces, 8 in 
 Bombay, and 53 in the Madras Presidency. The policy of the 
 National Committee has been to conserve and strengthen exi-t- 
 ing organizations rather than to stimulate the forming of new 
 Associations where there may not be good promise of per- 
 manency. At this initial stage, attention is being given mainly 
 to developing model Associations in the city centres, provided 
 with trained Secretaries and, eventually, with thoroughly 
 equipped buildings. Efforts are being made, also, to organize 
 the students, especially in mission colleges and schools. 
 
 At Calcutta, an Association has recently been organized, the 
 National Committee having undertaken to provide a Secretary 
 until permanent provision can be made. 
 
 . . IV. Conclusion. — Although as yet only in its infancy in this 
 
 As a mission- , i -v ht ? . 
 
 ary agency, laud, the Young Men s Christian Association has already shewn 
 
 possibilities of great power as a missionary af^ency. 
 
PAPER BY THE REV. J. L. PHILLIPS. 195 
 
 (1) Reaching out as the right arm of the Church to save and Second Day. 
 uphft the young men of India, it aflfordg a practical proof, in the it promotes 
 eyes of non-Christian men, of the real unity of the Body of Christ. ^^^^J"' 
 
 (2) Refusing to recoofnize false social distinctions and race removes 
 , . . . caste 
 
 prejudices, it contributes to the removal of the curse of caste ' 
 
 from this blighted land. 
 
 (3) Enlisting laymen in Christian service, along varied and f"<^ employs 
 
 . . . . laymen. 
 
 well defined lines, it tends to contradict the fallacy which pre- 
 vails so widely in India, among nominal Christians as well as 
 non-Christians, that the work of tlie Church is to be left to the 
 few who are specially set apart and paid to do it. 
 
 Should not such an Association receive the most cordial co- 
 operation of every missionary, and indeed of every man who 
 has at heart the best interests of the coming men of this great 
 empire '! 
 
 " Behokl, there came a prophet, saying : — Ilast thou seen all 
 this great multitude? Behold, I will deliver it into thine hand 
 this day and thou shalt know tbat I am the Lord." 
 
 ''By whom? And he said, tims saith the Lord, tven 6y 
 the young men of the princes of the provinces. Then he said, 
 Who shall order the battle, and he answered, Thou."' (1 Kgs. 
 XX. 13, 14.) 
 
 THIRD PAPER SUNDAY SCHOOLS. 
 
 By the Rev, J. L. Phillips, m.a., m.d., ll.b.. General 
 Secretary, India S. S, Union, Calcutta, 
 
 Twenty-five months of travel throughout India has impressed Fialds white 
 me powerfully with the striking significance of our Lord's words ^^ harvest. 
 when He said : — *' Lift up your eyes, and look on the fields : 
 for they are white already to harvest." All India, as never 
 before, is moved by the Gospel and is looking Christward. The 
 rising interest in Bible study on the part of thinking men of 
 all classes has done two remarkable things in our day : it has 
 removed many of the old time barriers, of which missionaries 
 were wont to speak, and it has promoted a kindly feeling, 
 amounting in some places to a hearty welcome, towards the 
 Christian Scriptures. This fact now very generally admitted, 
 because so patent to all careful observers, places Bible-teach- 
 ers of every grade under special responsibility. 
 
196 SUNDAY SCHOOLS. 
 
 Second Day. I. — Let us consider Our Great Oppobtunity, This may be 
 
 viewed in a threefold light : — 
 Millions of i. An opportunity for reaching the children of this land. I 
 
 ihilrlren c;in j^g^n not only the quarter of a lac perhaps, now in regular 
 attendance upon missionary day schools of all grades, but mil- 
 lions more not reached as yet by any school and wholly untaught 
 so far as right religious instruction is concerned. The doors 
 are now Avide open to us, that were shut to our fathers but a 
 generation back. Their prayers have brought abundant 
 answers, none more wonderful sixrely than these open and 
 inviting doors of approach to the childhood of this country. 
 Calls are coming, as if the open door itself were not enough, 
 from many Hindu and Mahommedan homes, and we may 
 take the blessed Bible into households that have been groping 
 in black darkness, and teach it to the sons and daughters of 
 many, who though quite willing their children should learn its 
 truths, may never accept those truths themselves. As it was 
 with rebellious Israel, so it may be with many in this land : 
 they may perish in their sins, but their little ones will the 
 Lord bring into the promised land. To these little ones are we 
 sent as Sunday School workers. We claim them for our King, 
 and the prophecy of their parents cheers us when we hear them 
 say so often : — '* We shall die as we are, but oui* childi'en will 
 be Christians." In many cases these children will bring their 
 unbelieving parents to Christ. Already have I seen several 
 such cases, and heard of more. So while we toil chiefly for the 
 little ones, we are toiling in the hope of winning through their 
 loving and patient eiiorts many of their parents, teachers and 
 neighbours. Recently our India Sunday School Journal gave 
 a very encouraging illustration of this, in the narrative of a 
 converted lad who taught scores of people in his village the 
 way of salvation. Let the children of the present generation 
 be reached with the simple truths of the Gospel and we shall 
 see wonderful results and large ingatherings in the near future 
 when these boys and girls are grown up. 
 In ativeChurch ^^' ^^ opportunity for developing the activity of the Native 
 activity -will Church. In my thirty thousand miles* of joumeyings in India 
 eve ope . ^^^ Ceylon I have enjoyed ample opportunities for free and 
 friendly conversation with many beloved brethren of the native 
 Churches, both pastors and laymen. We have talked of many 
 
PAPER BY DR. J. L. PHILLIPB. 197 
 
 points touching the edification of believers and the extension of Second Dat. 
 the Kingdom of Christ. Our very best men in the church of 
 India and Ceylon feel that the bulk of the body of believers is 
 doing far too little, and should be more actively engaged in the 
 Master's service. The humblest and most spiritually minded 
 pastors are praying and looking for better days, when not the 
 ministers only but the membership too will be heartily at 
 work for the Master. Some of these faithful pastors are call- 
 ing out lustily for voluntary helpers. All this is most cheering. 
 Service only can bring strength and sturdiness to our Native 
 churches, and there is, in this work for the young, just the 
 service, I believe, that the lay element of the church should 
 undertake. It is of little use and usually disdouraging to 
 speak of what these thousands of disciples, the rank and file of 
 the Native Church, cannot do. It is always better to tell them 
 what they can do for Christ and His Kingdom among theii- 
 countrymen. Few comparatively may become pundits and 
 preachers, physicians or translators, or achieve success in any 
 of the so-called learned professions, but the Sunday School 
 brings them an opportunity for service so admirably suited to 
 all classes of devout disciples. By this many men and women 
 may begin work at once, for there are children everywhere 
 and teachers are always in demand. In eveiy place where 
 Christians live, there should be a Sunday School. No matter 
 should there be no minister, no Bible -woman, and no other paid 
 agent ; should there be a single Christian family, that man or 
 woman, or both of them, can call together the children of tlie 
 place somewhere under a tree if no house is found, for an 
 hour's Bible lessons every Sabbath day. How much of life 
 and joy and peace and strength, this work for Christ's little 
 ones might bring into the heart of every cheerful toiler ? No 
 more do India's millions need the Sunday School, than does 
 our own church membership, for her spiritual health and 
 growth. 
 
 iii. An opportunity for increasing Christian endeavour among Europeans 
 Europeans. One of the most cheering features of the Sunday Y^^^ ^^ 
 School movement during" the past two years has been the 
 awakening of fresh enthusiasm for work among not a few 
 European C'hristians. Some who were doing nothing directlv 
 for the Master are now gladly teaching the children. Everv- 
 
198 
 
 SUNDAY aOHOOLS. 
 
 Sboond Day. body knows how much we have in India of the ungirt loin and 
 the unlit lamp. Our Sunday Schools are calling out idlers into 
 active service, and there are no happier workers in all India to- 
 day than some of our European superintendents and teachers. 
 Eveiy missionary should be looking out for such helpers. It 
 is a part of his duty to discover buried talents and set them to 
 work. I cordially admit that we missionaries are to blame 
 sometimes for this lack of service. These hidden disciples 
 who came out from Home, hoping to find something to do here 
 for Christ, have, in some cases, not received the encoui-agement 
 and the invitation they expected ; hence their help has been lost. 
 I cannot but believe that, by kind and prudent effort, our working- 
 force might be considerably increased in many stations through- 
 out India from the ranks of our European friends. It is easy 
 to find teachers for English Sunday Schools, but lack of 
 language qualifications prevents many from undertaking work 
 in the vernacular schools. It should be noted here, however, 
 that within the past two years quite a number of Europeans in 
 India have begun learning a language for the sake of working 
 for the children of the land. This is a token of cheer, and 
 points to brighter days for both the teachers and the taught. 
 
 The limits of this paper will not admit of illustrations that I 
 should be glad to insert, bearing upon each of these three points. 
 Whoever will patiently and prayerfully study the situation as 
 it now is in this country cannot but be convinced of the fact 
 that the Sunday School opens a wide door of usefulness before 
 the Church of Christ, and presents golden opportunities for 
 reaching the children and youth of the present generation, for 
 strengthening and developing the Native Church and for pro- 
 viding and promoting means of usefulness to the European 
 community in India. Difficulties there are sure to be in the 
 path of every good movement of this kind, but these should only 
 test our courage, and send us on with firmer purpose and higher 
 hope to the accomplishment of so worthy and so promising an 
 enterprise. 
 
 II,— For these and other reasons the Sunday School must be 
 considered a powerful missionary agency, and one which well 
 deserves to be more largely employed in extending the Kingdom 
 of our adorable liord in countries like India and Ceylon. Let 
 us now see how this great opportunity may be seized and this 
 
 The S. S. It 
 powerful 
 mi ssionar jr 
 agency. 
 
PA PER BY BE. J. L. PHILLIPS. 199 
 
 valuable agency enlarged. I would call specially attention to Seoond Dat. 
 the following particulars, and earnestly beg all interested in 
 this department of Christian work to test each of them by 
 reference to experience, observation and the history of Sunday 
 Schools in other lands, particularly in Great Britain and 
 America. 
 
 i. By organized effort. We must combine our forces. Single Organized, 
 and sporadic effort does good, but it can never successfully 
 compete with well organized and well managed work. The 
 Sunday School Unions of Western lands furnish ample and 
 convincing evidence on this point. Hundreds of churches in 
 Western America owe their very existence to the American 
 Sunday School Union, whose missionaries were the pioneers, 
 planting schools where neither church nor school existed before. 
 Since the organization of our India Sunday School Union in 
 1876, this line of work has been greatly advanced in the several 
 missions that join in it. There are denominational and terri- 
 torial organizations, both of which should be encouraged, for 
 both are most helpful, but all denominational Sunday School 
 Unions should be auxiliary to the Territorial or Provincial 
 Union. Every Avell equipped mission should have its own 
 Sunday School Union well officered and heartily at work, I 
 hope the day may come when every mission in India and 
 Ceylon will not only have Sunday Schools, which is not the case 
 now, but will have a thoroughly organized Sunday School 
 Union of its own, with its regular meetings for reports of work 
 done, and general survey of its whole field and study of its con- 
 dition and claims. This will multiply effort in every direction 
 and make it more intelligent and more earnest, consequently 
 more successful. 
 
 ii. By hearty co-ojjeratioti. The Provincial Sunday School Co-operat«. 
 Unions, of which we now have nine in India and Ceylon, are 
 inter-denominational, like the great and growing Sunday School 
 Unions at Home. In these all evangelical sects are represented, 
 and are working together in admirable spirit and success. In 
 the gi'eat cities the best work will always be done by such 
 intelligent and hearty co-operation of all the churches. 
 Whereas in its definite and peculiar field each Society may do 
 its own work best, for the reaching and teaching of the great 
 masses in our large cities and densely populated towns, we must 
 
200 
 
 SUNDAY SCHOOLS. 
 
 Second Day. have a co-operative and compact movement of all the churches. 
 The benefits accruing from church co-operation are obvious, 
 viz,, comity, fellowship, courage, economy, and enthusiasm. The 
 Sunday School Union of a province or presidency has an eye to 
 the whole field and sees its wants. In its meetings the desti- 
 tution of some localities, and perhaps the overcrowding of schools 
 in other places, come up for consideration, and action is taken 
 for the welfare of all concerned in the whole field. Breadth of 
 view and fare, full provision for the wants of the entire field, 
 are better secured at such a Conference of representatives of 
 all the churches than could be possible at any sectional or 
 denominational meeting, however good or wise. From careful 
 study of the conditions, limitations, and prospects of our work 
 in India and and Ceylon, I am quite sure that the best and the 
 most cannot be done for these millions within our reach, until 
 all the churches co-operate most heartily in a determined 
 effort to give the Bread of Life to the children and youth of 
 the present generation. 
 
 Each of our Provincial Unions, all of which are auxiliary to 
 the India Sunday School Union, should become a tower of 
 strength, planning and pushing work for all classes and in all 
 languages within its territory. Brotherly love. Christian fel- 
 lowship, intelligent, and business-like methods, thorough evan- 
 gelization and high enthusiasm for humanity and for God's glory 
 cannot but come from the faithful and persevering efforts of a 
 well constituted and well worked Sunday School Union, and 
 every Mission and denomination within its territory must 
 rejoice over its success. 
 
 Improve, iii. By improving our present Sunday Schools. There is 
 
 much to be done here. The stock should be made sturdier. 
 Many schools are too poor and too weak for propagation. It 
 is only a strong and healthy and thriving Sunday School that 
 sends out teachers, and plants new schools in needy places. 
 Until we improve we cannot expect to increase. I venture to 
 suggest three things that will help and raise the standard of 
 our Sunday Schools : — 
 
 th« teaohcru, (a) Preparation Classes for Teachers, I have yet to fiud a 
 first class Sunday School that has not one of these of some kind. 
 We shall never have better schools till we have better teaching, 
 and better teaching means better teachers. The object of this 
 
PAPER BY DP. J. L. PHILLIPS. 201 
 
 ■weekly class for teachers is three-fold, n'z., the faithful study econd Day. 
 of the lesson, attending to matters of business indispensable to 
 the right conduct of the school, and earnest prayer for God's 
 blessing upon all that is done. Prayer should be the very at- 
 mosphere of this prej^aration class, and of the Simday School 
 Iiour. The international course of lessons may seem too diffi- 
 cult for many of our Sunday Schools in India, but there are 
 more elementary courses being studied in some schools. No 
 course of Bible study, however, it must be admitted, has called 
 out such wealth of critical scholarship as the International, 
 adopted by our India Sunday School Union, and besides the 
 periodicals bringing us the weekly lesson, there are several 
 vahiable volumes covering the entire course for the year pub- 
 lished months in advance and procurable in India. With so 
 many and such helps at hand no Sunday School should think of 
 getting on without a preparation class for its teachers. Give 
 us these classes in a thousand schools and the improved tone 
 and work of our whole Sunday School system will become 
 apparent to all. 
 
 (6) Sundai/ School Literature. We arc beginners in this and the 
 line, but the outlook is full of promise. Ouk India Sunday l^t^™*'"-'^ 
 School Journal, but two years old, has accomplished much, 
 and the leading workers for children and youth in all India 
 and Ceylon are reading it, writing for it, and helping to in- 
 troduce it to others. It should be in the hands of every 
 teacher. Its discussion of practical themes relating to Sunday 
 ►Schools, its news department embracing our wide and interest- 
 ing ticld, and its lielps on the Bible lessons, commend it to all 
 Avho would do their work well and see fruit crowning their 
 faithful seed- sowing. The vernaciilar department of Sunday 
 School literature grows apace. In several languages a good 
 beginning has been made, and the membership fund of the 
 India Sunday School Union will be able to stimulate and 
 strengthen this important work. Our Sunday School workers 
 of all classes need to read more, think more, study more, and 
 pray more ; then will their schools begin to thrive. Conscien- 
 tiousness must supplant carelessness, conviction and cordial 
 consecration take the place of mere perfunctory and routine 
 service, before Sunday School teachers can rejoice over large 
 and sustained success. 
 2() 
 
202 
 
 SUNDAY SCHOOLS. 
 
 Secoxt) i5av. 
 
 Retain the 
 older pupils. 
 
 Extenfl o^■pry. 
 where. 
 
 Sugge.stions . 
 
 8. S. for fvvrj 
 con^roixatiiiii. 
 
 8. S. in every 
 day school. 
 
 (c) Normal trainuiy for the older pupils. Herein India, as at 
 flome, our big boys and girls are slipping out of the Sunday 
 School. Special measures should be resorted to for holding 
 them. The Normal Class is one of these. Let them be made 
 to feel that their help is wanted, and that this class, under the 
 management of an apt and experienced teacher, will fit thciu 
 for helping in the school, and for opening new schools. To 
 secure the regular attendance of these larger pupils, it will be 
 necessary to visit them at their homes sometimes, and the 
 example of parents, who attend the Sunday School, aids won- 
 derfully in keeping them, psirticularly the boys, in their classes. 
 I firmly believe that the adult department of our Sunday 
 Schools, the Bible classes for men and women, will have to be 
 improved and enlarged materially before we shall succeed satis- 
 factorily ^\'ith these older pupils. We must have a through - 
 going Bible school every Sunday in every church, attended by 
 parents as well as children, before we can quite solve the 
 problem now puzzling so many minds : — What shall we do for 
 the big boys !' Every Sunday School should plan thus for its 
 own health and growth by training up teachers for itself, and 
 tor its offshoots or colonies. 
 
 (r/) Bi/ extending thin Sunday School sysfem on every side. 
 To overtake the opportunities now opening before us we must 
 begin to push things, and keep on pushing things for years to 
 come, until by God's gracious help wc cover this broad land 
 with a complete network of Sunday Schools. The fact faces 
 us that millions of children and youths are now accessible 
 throughout India and Ceylon. We shoidd pray and plan for 
 reaching them with the Gospel of our Divine Lord. 
 
 III. I beg to intimate some of many Avays for enlarging 
 this line of work. Let us have : — 
 
 (i) A Sunday School in every Christian congregation. I 
 am finding not a few churches and chapels in my tours without 
 Sunday Schools. We should begin with our own children and 
 yoiith. 
 
 (ii) A Sunday School in every day school managed by 
 Christians, The discrepancy between the number of pupils 
 attending missionary institutions of aU grades and the sum 
 total of Sunday School pupils is suggestive. In some mis- 
 sionary institutions there arc no Sunday Schools. In several 
 
TAFKR BY BR. J. L. FIITLLIPS. 208 
 
 I liave found there used to be Sunday Schools, which have Sbc^^'k Dat. 
 
 been discontinued for one reason or another. The daily Bible 
 
 lesson in every missionary institution need not, and does not, 
 
 disturb or dispense with the voluntary attendance of pupik 
 
 for an hour on the Sabbath. Tlie testimony of superintendents 
 
 and teachers is convinciui^ and cheering on this point, and I 
 
 cannot but believe tliat there is a bright future before this 
 
 line of Sunday School work. 
 
 (iii) Sunday Schools in bazars and villages, where we have no g. s. in the 
 day schools, for children of all classes. \ very wide door is '^V^'^ -''"■• 
 opened here, and eager workers are entering in. Thousands 
 more are wanted, for calls are coming faster than teachers can 
 be found to answer them. 
 
 (iv) Sunday Schools in Hindu schools and others, where we s.S. in Hindu 
 are invited, or can gain acbnissiou. This is called subsidizing ^^fhools, 
 Hindu schools, and we have excellent Sunday Schools of this 
 kind. In some cases these cost nothing, the Hindu master 
 asking for a Christian teacher for an hour on Sunday. In 
 other cases we have to pay for the use of the room on that 
 day, because the school is usually shut on Sunday and the 
 pupils come at our call. There are also other ways in which 
 Hindu schools are subsidized. 
 
 (v) Sunday Schools on tea and coffee estates for eooly children, g^ g f,^,. pof,iy 
 Some bright ones have been opened recently in India and Cey- children. 
 Ion. 
 
 (vi) Sunday Schools for domestic servants and their children, g g, foj. 
 Our homes in India woiald be happier, and the Sabbath seem servants, 
 sweeter, were we heliiing this very needy class. Some of 
 these schools have been opened during the present year. 
 
 (vi) Sunday Schools for patients in dispensaries and hospitals, g. g. in the 
 for inmates of the zenanas and for others who cannot attend hospitals. 
 the school of the church or congregation. This may be our 
 home department and have its branches in several places, all 
 well conducted and registered. These are only a few of the 
 lines of enlargement opening before loving, trained and enthu- 
 siastic Sunday School workers. 
 
 Twenty -five months of special and serious study of the situa- 
 tion in India makes me very hopeful concerning the Sunday- 
 School. And whUe workers here are putting forth diligent Wo work, 
 efforts for reaching the children, our friends at Home are faith- f "ends pray. 
 
204 
 
 s'FjypAr ^OHOOL^. 
 
 Smcom) Day. fully remembering iis in their prayers. Our hearty thanks are 
 due to the Bi'itish Sunday School Union for providing for the 
 development and extension of the Sunday School system 
 throughout India, and to the International Bible Reading- 
 Association for its generous help so cheerfully and constantly 
 rendered. Their interest and aid place us under special obliga- 
 tions to push on this work. The fruit of this seed- sowing is 
 sure. Already has much fruit appeared in our Christian Sunday 
 Schools and many of our ablest workers Avere converted in 
 them. Some very cheering fruit has been gathered also in 
 Sunday Schools for Hindus and others, and we may confidently 
 expect much more, if we toil on faithfully. It is the Word 
 of God that we teach the chidren, and concerning it He has 
 said: — "7/ shall not return unto Me void, but if shall accom- 
 plish that ivhich I please and it shall prosper in the thiiuj vjhercto 
 I sent it." 
 
 FIRST SPEECH.— TiiM Sunday School Teacher 
 
 Cheap 
 teachers 
 the dearest. 
 
 Must be 
 consecrated, 
 
 By Miss Abbott, A. B. F. M., Bombay. 
 
 Horace Mann, in his day the foremost in American education, 
 was wont to say : " The dearest thing on God's earth is a 
 cheap schoolmaster," that is to say, the mind of a child is 
 so valuable that it is at a ruinous cost if it is entrusted to the 
 training of a man or a woman whose main qualification is that 
 of cheapness. If this be true of mental training, much more is 
 it true of the spiritual or religious training of the vouu"-. 
 Evidently a cheap teacher costs too much. A high-priced 
 teacher must be the most economical. We well understand the 
 terms cheap and dear as relating to the commercial world, but 
 we may not so clearly discern their relative values in the spiritual 
 world; nor the bearing that they have on the give and take 
 of moral commerce. 
 
 (o) Granting our need we may now look for the teacher. He 
 must not be cheap. I use the pronoun lie, because it is 
 conventional ; for the most part I mean she. He must be one 
 bought with a great price, not one for whom a price is offered : 
 one to be delivered over some day or other, but one who is 
 
^PEKOH r.Y Ji/r.s'.s' ABiuYrr. 205 
 
 bought and delivered over body and soul into the keeping of the Second Day. 
 Lord — liis Master--a consecrated man. He must have know- 
 ledge, he must know of his Master's Will, and be familiar 
 with the Master's way of doing things. He should know as 
 far as possible of the Master's deed s and renown, above all of 
 His character. He should understand all these things in 
 the proper and natural way. "He that doeth My Will shfill 
 know of .\Jy doctrine." Obedience is the royal road to learning. 
 The study of God's Word is above the curriculum of all the 
 universities. " It is so high, who can attain unto it ?" One 
 who knows the Word of the Lord and whose delight is in it; 
 one who has learned it by days of study and nights of prayer 
 and has incorporated it into his life — secure such an one at any 
 price. He is worth it. 
 
 (b) He must be experienced in his ■Master's service — Must bo 
 experience is priceless; ex|)erience costs time; it costs humility; *^^1^*^"'' 
 it costf< surrender. An experienced workman commands a 
 
 high price. 
 
 (c) He must have the spirit of his Master, not only to know Must be 
 and to do, but to feel. " God so loved the world." " He that Christ-like. 
 keepeth thee shall neither slumber nor sleep." "The Word 
 
 became Flesh and dwelt among us." " I am cnme down from 
 lioaven not to do My Own Will, but the Will of Him That sent 
 Me." For He "pleased not Himself." "The Good Shepherd 
 layeth down His life for the sheep." From Genesis to Revela- 
 tion the Bible is full of the Spirit of the Father and the Son. 
 The loving, self-sacrificing, forgiving, enduring Holy Spirit — 
 the Spirit which is full of faith. Oh, if there is one who is 
 "a good man full of the Holy Ghost and offaitb," his price 
 is beyond thought, but give him the training of the child. 
 
 Where are we to look for the learned, the wise and the holv '! AVhere to 
 We need not look far. Only perhaps into the face of a bright ^' ™*^ " 
 faced young girl — home taught, but one who has the right 
 qualifications. She belongs to the Saviour, she gave herself to 
 Him unreservedly when she was a little girl. The Will of Jesus 
 is her life. The Bible is a lamp unto her feet, her guide, her 
 most precious treasure. She knows the Will of Him Who has 
 saved her, she has had experience ever since she gave up her 
 own childish pleasures for love or obedience to others, and if she 
 is given a class, she will feed the lambs of the Good Shepherd 
 
206 
 
 l=fUNDAY SCHOOL!^. 
 
 lcii(nvl(?dg( 
 tlosiriiljlc. 
 
 Second Day. j,, j^^gt the siune spirit in which He took up the little ones in His 
 arms antl l)lessed them. Her price is above rubies, but secure 
 her for a teacher. 
 
 We may turn to tlie student or the vonng business man wlio 
 has a knowle(lo;e and an oxpevicnce and a spirit which the worhl 
 and books can never give him. He studies God's Word, and 
 Las had an invidnable experience ever since lie learned to obey 
 and valiantly to say, " No " to taunting companions. He 
 goes clad in the armour of the Spirit, gioriously apparelled. 
 He will not be cheap, but he will not cost too much. 
 
 Nor should we overlook the quiet mother in the back seat. 
 Who better than she has pondered these things in her heart? 
 What is her life but loving, self-sacriiice daily carried out? 
 And as for her spirit, the dear Lord Himself comforts as a 
 mother comforts, the mother who knows her Bible and who 
 follows her Saviour ; she who has fed and cared for her own 
 little ones, how invaluable .she is in the Sunday School. 
 
 While I believe that devotion to Christ and the experience 
 of obedience to His Will are the hii^hest requisites of a Sunday 
 School teacher, yet I think that the greatest success is attained 
 by one who, retaining these, can bring with him stores of know- 
 lodge, not only of the Bible, but of every department wherein 
 God works, — science, history, literature, anything that can 
 throw light on Scripture or serve as a worthy illustration —fami- 
 liarity with these is a fit treasure to offer to the Sunday School 
 work. It is the richly endowed we need as teachers, rich in 
 knowledge, experience, grace. 
 
 "But if we cannot get these we must get whom we can." This 
 is an expression too often heard and too often acted upon. T am 
 of the opinion it would be better to })ut a large Sunday School 
 under three earnest teachers thau, in order to have twice the 
 number of classes, to ask those to teach who have no better 
 qualification than that they are good-natured enough to do as 
 they are asked. 
 
 The Apostle John in his first Epistle has this: " I write unto 
 vou, little children, because your sins are forgiven you for His 
 Name's sake." This is the reason for all spiritual teaching, 
 l)ec3use the sins of children, of young people and old, are forgiven 
 them for Jesus' sake — and they should know it. Is this not 
 the central truth and the highest point of teaching — forgiveness 
 
 'I'lio (^eiitrul 
 trutli to 1)0 
 trtU2-ht. 
 
,9/'RRCiT BY TTIK RFA: 11. ASDEllFtON. 207 
 
 llirougli Jesus' Name? JJluj we need forgiveness; Who forgives Skcoxd J)ay. 
 
 us; tvhi/ He forgives us 1 Wondrous knowledge this is — only 
 
 learned at Jesns' feet. All that our finite minds can grasp is 
 
 only too little to prepare us for teaching these things. The 
 
 best that we can do, or that any one can do, is to know His Will 
 
 :ind to do it; to pray much to the Heavenly Father, and then in 
 
 faith and with gladness receive His Holy Spirit that He gives 
 
 without measure and without upbraiding to them that ask for 
 
 Him. To one who has Christ dwelling within him, the very 
 
 words he may need to teach his class shall be given. And one 
 
 whom Christ has taught, let no man call cheap. And one who 
 
 comes with wealth, position, knowledge, culture and the Spirit 
 
 of Jesus, let no one call too dear. 
 
 em. 
 
 SECOND SP i^] EC H— Religious Training of 
 Children. 
 
 By the Rev. H. Anderson, B. M. S., Calcutta. 
 
 Some one has said:^ — "A child is God's proUem, waiting man's j^^, ^^.^^^ 
 solution," There are many problems, more or less difficult, 
 before us in India at the present day, but whether viewed in the 
 light of the little that has already been accomplished, or of the 
 vast field upon which the problem needs working out, or of the 
 promising result the right solution of it will give, there is, it 
 seems to me, no more important, pressing, inviting and God- 
 given problem than this, a religious training for the children 
 of India. 
 
 The destiny of a nation lies in its ehildi-en, a truth those old 
 Spartans knew who, when asked to give 50 children as hostages, 
 sent 50 adults instead, as of less promise to the State. India's 
 destinv lies in her children. Therefore, if their religious 
 training be neglected, other agencies will be of little, l)ecause 
 ordv of temporal use. 
 
 There are certain axioms about which we are all agreed. The ,„, 
 
 ^ the way li 
 
 basis of this training must be the Word of God. ^^'e have heard solve it. 
 
 much during this Conference of catechisms. Dr Duffs opinion 
 
 was that there is a danger in making too much of these and too 
 
 little of the Bible. In all religious training, especially among 
 
 UDU-Christian children, the tacts of the life of Christ should first 
 
208 RELlGlOnS THAINTNO OF CHILDREN. 
 
 Skcom^ Day. be given. Then look at and teach all the rest of the Bible in the 
 light of that. Another axiom is ehildhood's susceptibility. 
 The impressible age begins with the sigbt of the eye and the 
 hearing of the ear; and w!iat it learns, it retains; hence 
 religious training should commence at the earliest possible 
 period. Another point on wliieii there is not perhaps full 
 agreement amongst us. 1 think only ' converted ' men and 
 women should be the imparters of this religious instruction. 
 Wc may use others to teach mathematics and liistory, if 
 necessary, but only those who have known and felt the lack of 
 (.■hrist, and had that lack supplied — only those who know the 
 joy and }>eace of having found the Master — are iit to bring young 
 hearts to Him. 
 
 There are many agencies engaged in this great work. The 
 Young Men's Christian Association and the Society of Chris- 
 tian Endeavour have been mighty factors in Europe and America 
 for arousing and stimulating effort in the Church of Christ. 
 We have the promise of the help of these agencies in India, and 
 we sorely need them. Let us as missionaries not oidy wish 
 them God-speed, but to the best of our ability encourage and 
 support them too. 
 Agencies. Taking a general view of the subject, 1 wish briefly to refer 
 
 to the four agencies which, the world around, are used in 
 imparting religious instruction to the young — the home, the 
 pulpit, the schoolroom, and the press. 
 The lioiuf. (i) TiiK Home. — Is there not in the Church of India 
 
 to-day a sentiment prevailing that the religious instruction of the 
 young is being provided outsiile the doors of its homes, and as 
 a result, is ii. not true that that instruction is not being commenced 
 within those doors ? I fear the Missionary Societies of the 
 land are giving grounds for the growth of that sentiment. 
 We all know how very important it is that the hovie should 
 be the source of all religions instruction. Unless children are 
 brought fiice to face with purity, truth, and virtue there, they 
 will not be nearly so apt to benefit by what other agencies may 
 do for them. Let us be very clear in teaching the parents of 
 Christian children throughout India their responsibility and 
 duty in this matter. I do not know about other parts oC India, 
 but in Bengal the Church of Christ needs to learn this import- 
 ant lesson. Miss L'u;rdner has spoken of the subject in her 
 
"^rKKcir p>Y Tin: 7,';;i'. //. ANriKi!><o\. 201) 
 
 paper, uiid f would like to lay f>;reat stress upon it. Every SKno.vn Riv, 
 
 liuiiie should have its daily prayer, and its daily reading from 
 
 the Book of Life. This was the method iiicidofited hy the 
 
 early missionaries. They made it a rnle to teach their converts 
 
 to have family prayer. If we could get Christians throughout 
 
 the empire to do this, and so bring their children in their 
 
 earliest years into the habit of Bible-reading and prayer, the 
 
 problem, so far as Christian children are concerned, would be 
 
 half way towards solution. 
 
 (ii) The Pulpit. — We have much to learn here in India The pul]>it. 
 as to this agency. In very many cases the pulpit is 1:0 friend to 
 the children. Their claim is not recognised by it — their needs 
 not met in it. The pulpit thus to child-life becomes associated 
 with what is unpleasant to it. We hear much uf the difticulty 
 of keeping children in our schools after they have reached the 
 age of fourteen or fifteen. In many cases this is because of 
 their want of recognition from the pulpit. One or two of 
 our Indian missions have realized this, and are making this 
 agency a power. The Lutheran Mission in Chota Nagpore is a 
 case in point. The Indii Sunday School Jottrnal gave some 
 account a few months ago of the way Sunday services are 
 conducted by them, and shewed what a hold the pulpit had 
 upon all the children of their missions. Let our pulpits in 
 India, specially in our Native churches, recognize childhood's 
 claims and strive to meet them. 
 
 (iii) The School-room. — Religious education has a place The sfliool- 
 in our India day-scliools and colleges, and is doing noble work i""om. 
 there, but that work needs supplementing, and the Sunday school 
 during the last few years has come to be the greatest factor in 
 India for the religious training of the young. Religious 
 teichers in India to-day have no more precious hour in the 
 week than the Sabbath-school hour. Its importance has not 
 even yet been truly realized. What infinite possibilities lie 
 before that short sixty minutes every week? It is for many 
 non-Christian children the only I'eligious instruction they arc 
 privileged to receive. How thorough, therefore, should be the 
 preparation, how constant, the prayer for help and blessing, lest 
 the golden moments be wasted ! 
 
 Our present difficulty in reference to this agency is the want 
 of teachers. In our great cities scholars are around us by fifties 
 27 
 
210 RKLIOTOU!^ TRATSING OF CHILDREN. 
 
 Second Day. and hundreds, waiting to l)e formed into schools, and the cry is : 
 Teac'hois. " Where are our teachers ?" Our present statistics give about 
 
 200, COO scholars. We might have 2,000,000 it' we had teachers. 
 I would like to ask a question. Have we sought for them ? 
 Cannot the Indian ('hurch of t^irist meet tlie demand? I 
 believe, to a large extent, it can. A missionary lately came 
 to Calcutta and, intensely interested in work for the young, set 
 himself to find teacliers who should voluntarily do Sunday 
 School work for liim. In three months he liad started 7 or 
 8 schools, all taught by those wlio need to be sought before they 
 would tid-ce up the work. Lei us seek teachers diligently and 
 we shall surely find. 
 
 I should also like to emi)hasize the capital paper by Dr. 
 Phillips. It centres round two thoughts, the Baptist centeriary 
 text of this year. Wiiat we need is first to strengthen our stakes. 
 Better organization, better preparation, better teachers. Tram 
 India's church to think of, care and work for, its own children, 
 seek out and employ the lay element in all our cluu-ches. Be 
 always eager in aggressive work. Then we need to lengthen uiir 
 cords. Let us see on every haiid a rapid, ready response to 
 childhood's appeal for religious knowledge. Let hill and dale, 
 mountain and plain, be studded with Sundays Schools, to the 
 praise and glory of the Saviour's Name. 
 Tho prPKs. (i^O ^^^^' Prkss. — How far children's literature in the Indian 
 
 vernacular is from what is boih desirable and necessary. The 
 nund)er of books available for them is so very small. I used 
 to give a little Bengali girl-friend uf mine, who was a 
 devourer of all she could get to read, all the Bengali books that 
 I thought suitable for her. Within a few months she had 
 read every thing, and how defectively, so far as cpiantity is 
 concerned, the Bengali religious press lias supplied Bengal's 
 children was brought home to n-.e. There is no greater need in 
 India to-day than the need of bright, sim{)le, illustrated literature. 
 Here, again, our attention should be turned to the Indian 
 church. From it we must look for those gifted to vtrite for the 
 children. Itis time v^e were getting past the age of translations. 
 Finally, what is the spirit, tiie inspiration with which to face 
 this great problem ? Said the soldiers of Frederick the Great 
 as he rode down their lines and spoke to them just before his 
 most critical battle : " Now we have looked our king and ruler 
 
Fil'KEClI UY 'lllE IIEV. W J. I: MnUHISOX. 211 
 
 in tilt' lace, see Iiow we shall Hght." Tlie sight of Christ, the ^kcoxd Day. 
 
 sound of His >'oice, the look of eucourag'enient in His Fnce, that 
 
 is to he onr inspiration. Aniniatcd hy loxe to Him, cheered hy 
 
 His known iifiproval, reahzing His constant ])iesence, let us he 
 
 zealous in this work for the Lord. Expecting great things, let 
 
 us attempt great things for God and for the little ones. 
 
 THIRD SPEECH. 
 
 By the Hev. W. J. P. MoKRisoN, m.a., A. P. M., 
 Ambala, I'unjab. 
 
 He illustrated the training of the young hy what is seen in a Wliat help to 
 gymnasium where the instructor, when he has to train a cluss to °^^^' 
 diiiicult feats, first shews the classhow the feat is to be performed. 
 Our first duty is to master the religious life ourselves, and set 
 before tliose we train the methods of that life by practical 
 example. He next acquaints himself with the powers and 
 defects of each pupil so that he knows just how much help each 
 one recjuires to get over the vaulting-horse or other ditficulty. 
 The instructor knows on just what part of the body of his 
 pu[)il to put his helpful hand, and just how much force he 
 must use to supplement the deficiency of the pupil in order to 
 get him over the difficulty. But he never lets him fail and go 
 away discouraged. Oh I that we could know each of our ])upils in 
 that way and ju^t how much help each ought to have to enable 
 them to do the things that ought to be done in the spiritual life. 
 
 1 wonhl make a distinction between religious teaching and reh. T.ji.hini.- and 
 gious training. The teaching is part of the training, but not all 'I'-'^'iug- 
 of it. Much more might be done in India for the '' religious 
 training of the young" than we have done by the Sunday 
 School, the Y. M. C. A., and the Society of Christian Endeavour 
 methods, modified and adapted to Indian conditions. We have 
 already done a vast work for the young in the Scriptur'? teach- 
 ing in our day schools, but for religious training we need some- 
 thing more than this. I ku'tw how little reverence is felt for 
 the Bible lesson or the chapel exercises as a part of the routine 
 of a school or college even in Christian lands. When I was in 
 college one of our professors, a most excellent man, had got into 
 a stereotyped form of prayer. There was a wag of a student in 
 
212 i;i:jAnioux tumsing or ciiildhkn. 
 
 Second Day. ^\^^. senior clasti who liad committed tliis prayer to memory, 
 and it was vorv destructive to the devotional feelings of those 
 of us who were within hearing of him, to listen to the devout 
 professor come following on al)0ut two sentences hehind the 
 irreverent student and using his exact words 
 
 We need, theretore, l)esides liie work of truching that we have 
 already been doing in onr secular or- day schools, those other 
 organizations which 1 have mentioned, where youth may be 
 trained in the things require I by the religious life — to siiig and 
 pray and confess reverently before God. And though I do not 
 uru-k's. belono- to a church using a liturgical service, yet in this W'ork I 
 can see the vaUte of a programme in our Sunday Schools and 
 Societies of Christian Endeavour, ^c, that will give the pupils 
 something to do in the way of definite approach to God in 
 confession, j)etition and praise — some of the essential elements of 
 the religious life. I plead, therefore, for the Sunday School that 
 it sh'iuld have a [)lace of its own and that it should have great 
 extension in India, for it supplies distinct needs that the ordi- 
 nary mission school does not meet. 
 J)ou't df'ky ^ would warn Christian workers against tlie disposition to 
 
 improvement, delay this work for the young until we can supply ourselves 
 with all the improved appliances ami apparatus now used in 
 modern Sunday Schools at home. I fear I myself neglected 
 o|)portunities tint might have been improved till I could make 
 a study ir. England and America of improved methods in vogue 
 there. I found many of them would be expensive or ill-adapted 
 to this country, and that many of the most successful schools at 
 home pay very little attention to apparatus, the only really 
 essentials recpiired being a heart, filled with the Holy Spirit and 
 instructed in the Word, brought into contact with the sinful and 
 the ignorant. Having these, a seho d can be successfully 
 worked imdor a village tree if necessary. 
 
 c. 1 Let me suggest a method for extendiiiii; oui' Sunda\ School 
 
 Sunday ^^ 
 
 Scliool cvtTv work in a way more ade(puile towards meeting the stupendous 
 y* opj)ortunities furnished in India for its extension. Instead of 
 
 contining it to Sunday we might have agents who will conduct 
 them on Monday anel Tuesday and all tlirouLih (he week. A 
 missionary might, for instance, liavc several schools on Smiday 
 in various parts of the Sadder Station. On Monday let him or 
 his felaH of helpers visit W or 1 \iliages to the north ol the 
 
SI'KECII nV MRS. SUliMklEE. 213 
 
 station. On Tuesday 3 or 4 to the east, and so on rovuul the Second Day. 
 
 points of the coni])ass till he gets into weekly touch with all 
 
 the vilhge-s in (juite a circle round his station. After sonic 
 
 months ot this kind of work such a hold niight be obtained over 
 
 the youth of that eiiclc that they niight be drawn to attend the 
 
 central schools in tlu; Siuldcr Station on Sundar, thus releasini;- 
 
 the working staff for work in villages at a greater distance, 
 
 forming an outer circle for the week-days so that they could 
 
 keep themselves in weekly touch with a hirgc j)art of the 
 
 district. 
 
 FOURTH SPEECH.— The Tkainin^; .h- Childkex. 
 By Mrs. SoKAB.TEK,L F. N.S.jA^ictonaHigh Scliool, Puoiih. 
 
 Before I say anything about the training of children, or of A" Tmlian 
 the youug, I should like to tell you how mj- heart tills with 
 gratitude to think of all those Avho have come across the waters 
 to this land. The love of God is surely very great for India, 
 since yon are so filled with that love that it has brought you 
 here. As I look round abouh this great assembly of missionaries, 
 I see but few^ of my own eountrj-men and women engaged in 
 the mission tield ; but oh I how many from other lands I I was 
 thinking this morning, "What shall 1 say to the people who love 
 ns so much y You have all gathered together here from various 
 parts of India, to consider and consult about the best methods 
 of working for ///i/ peojile. for /ni/ country. God bless you I 
 God reward you I You have left your homes, you have left 
 your country, you have left your children. I, as a mother, can 
 feel what that sacrifice is. Send an Indian mother's love to your 
 people, and tell them, we bless you, we thank you, we pray for 
 you I I do not know how others feel, but, dear brothers and 
 sisters, ///>/ heart just sw^ells with thankfulness, when I think 
 of all that you are doing for us. I never felt I was a foreigner 
 or a stranger, when I was in your land, for I felt that every 
 inch of ground I trod was fatherland. You have come from 
 England, Scotland, Ireland, Germany and America to care for 
 \is. In the name of my country-people I thank you. You will 
 be writing youi' letters home to-morrow, for it is mail-day; send 
 ouv love to the friends across the seas, and our best Xew Years 
 greetings. Tell your dear children \'i'honi \'ou haxe left behind 
 
214 RELIOTOUS TKAlNINd Dl' CUlLWlEy. 
 
 Second Day. in the Home lauds, in obedience to the Saviours coinmaud, 
 that an Indian mother prays tliat the Lord may bless and keep 
 your lambs, and feed them for you, I was wondering what I 
 should say to you to-day, and suddenly the Blessed Master's 
 Word was borne in upon my mind.: " Feed My Lambs." You 
 know, it seems to me, He gave that charge in our own oriental 
 fashion. Just before He Avent back to His Father, He assured 
 Himself oi Peter s love, and then committed to him, those 
 so precious, so dear — His Lambs to be fed and tended for Him. 
 We are always careful to give our best loved into the charge 
 of those who love us, and will be faithful to the trust. 
 
 In olden times, when there was no postal communication in 
 this country, and when we wished to know of the welfare of 
 our dear absent ones, we sent a messenger with a letter to 
 enquire after them. It seems to me, dear brothers and sisters, 
 that this is what you are doing for us. You have heard the 
 Saviour's solemn charge — " Feed my lambs," and as loving bre- 
 thren you have come to enquire after the welfare of the children 
 of God's great family, your brothers and sisters in this land. 
 '•Ft'dMv L*^^ ^^^ think a little about that message, in all its deep 
 
 Lambs." " and wondrous significance. What did our Blessed Lord say to 
 Peter :^ First, ■' Lovest thou Me?" Then, as a natural se- 
 quence, "Feed My sheep, feed My lambs." What does that 
 meani' Ah I does not every mother know its deep and mystic 
 meaning ? How her heart yearns for her children ! The Blessed 
 Master gave them into her care. What must they be fed with ^ 
 Wholesome food, good food, nourishing food. They must have 
 tender, watchful loving care. It is the mother's voice the child 
 lirst Icarus to know, and who can influence it as she can 'i It 
 knows every expression of her countenance. It sits upon her 
 knee and looks up with loving confidence into her face. It 
 believes implicitlj- what she tells it. Oh 1 1 look back to the 
 time when my mother used to teach nie. Others might tell me 
 anything, I would not believe it, but if mother, my mother, 
 said so, I knew it was true. Dear friends I What we want for 
 Till" Imlian India, is Christian mothers — Christian homes ; and we want 
 mother's you here in India still, to train the mothers of the future, and 
 
 '^ ' " teach them. Bear Avith us a little longer. The Indian mother 
 
 is not yet fit to take upon herself the training of her children. 
 She is not yet educated us mothers in your enlightened Western 
 
RrEr.ClI BY MRft. F^OnAB.IEE. 215 
 
 homes are. She has all the mother's tender love, the true Second Day. 
 
 mother instinct, but not yet the wisdom, judgment and dis- 
 
 cretion that result from early discipline and life-long training. 
 
 In Indian homes the father and mother are not always of one 
 
 mind regarding the bringing up of their children. You often 
 
 hear in a Hindu home — "Don't tell father !" How sad this is I 
 
 What pernicious influence for the little ones I Yet there are 
 
 some bright expressions. I have often been surprised at the 
 
 firmness and judgment displayed, by some uneducated Indian 
 
 mother, in the management of her children. 
 
 With regard to Sunday School and daily Scripture lessons, S. S. and 
 
 I think they ought not to be distinct and separate. The one ^''I'lpt"'"'" 
 
 , , . lessons. 
 
 ought to be a continuation of the other, The teaching of the 
 
 Sunday ought to be brought to bear upon the work and les- 
 sons of the week-day, and be closely and intimately associated 
 with the daily life of the children, forming, as it as were, one 
 imbroken system of practical religious training. 
 
 In my Marathi school for poor children, the same text is Texts for tin 
 taught all through the week, beginning with Sunday, and the 'hospital. 
 dear bright little Christian and Hindu children learn it and 
 write it out on fantastically shaped scraps of paper in different 
 coloured inks to send with flowers to the hospital to cheer 
 some sick one. 
 
 I think it is most important to teach children from early IiuUistry. 
 childhood to do something ; to be associated with you in the 
 work of the home, and of the family. Let them feel that 
 they have their share in the work of the household, that their 
 help is needed. As a mile children love to feel that they are 
 useful and necessary. Let them recognize the dignity and 
 l)lessedness of labour, and teach them to obey God's own great 
 law of order. I am always very thankful to the dear old 
 precise Scotch lady who taught me to be neat and tidy. She ridiness. 
 adhered to the rule of — "A place for everything in its place." 
 I try to enforce this maxim in my High School. I well 
 remember once making some children pick up the pieces of 
 paper they had torn up and thrown on the floor. The parents 
 of one of these was highly displeased. They said I ought to 
 have'got a hamal to do it, and not let their child stoop to 
 such work. I was sorry to think the parents did not co- 
 operate with me in the bringing \ip of their children. 
 
2\(] UHLiriT'il':^ TRAJSINQ 01' (IlllLimEN. 
 
 Skcond J)ay. Then I feel how necessary it is to train and develop every 
 faculty of the child. It should be thought to do, to knoir, to 
 t/u'iih, and to feel something every day. Hands and feet must 
 be trained to useful work, as well as brains and heart. 
 
 In my schools I feel it incumbent upon me to teach my 
 pupils the duty and privilege of helping others, and the ne- 
 cessity of respecting the rights and feelings of others, as well 
 as their own. Then that grand lesson taught by the greatest 
 
 •' (iatber up of all Teachers : " Gather up the fragments that remain, 
 
 tlie fras'- ^j^^^ notliino: be lost.'' How needful it is for us to inciilcate 
 iiients. ° 
 
 this principle as early as possible in the minds of our pupils ? 
 
 The little bags and quilts, made of patches and scraps, are a 
 silent lesson and an illustration of that wise teaching : so are 
 the pieces of paper saved from letters, and the old newspapers 
 that are used as roiigh copy books for Modi-writing in our 
 Marathi school. 
 
 Next, I think, children are never too young- to be taught to 
 Kiudei^-arten "bserve the things around them. In my Kindergarten the 
 •'babies" are taught to notice, and talk about the flowers, 
 the buttei-flies. the birds, the animals around them, and to 
 admire their beauty and observe their habits. AVe encourage 
 them to keep pets, and love and care for them. It is astonish- 
 ing how quickly their intelligence is awakened in this 
 direction, and how keenly they enjoy the beauties of Xature. 
 I think we ought to give our children as much enjoyment as 
 possible, and make their lives bright and happy. Ought we 
 not to remember we were once children ? Let us surround 
 their lives with everything that is pure and beautiful and 
 elevating. 
 'I- Q,.i, ).,„• Tn mv schools I have bovs as well as girls. I know there 
 
 Mild ji-irls Id- are many who disapprove of this plan. Now, though a mixed 
 ii-pthpi-. school is far more difficult to manage than one for boys and 
 
 girls exclusively, yet I think where there is judicious super- 
 vision, and careful and skilful government, this is the 
 healthiest and most natural way of bringing up boys and 
 girls, just as brothers and sisters grow up t(\g(^ther in a 
 family — for the school is only a large family. This has been 
 my experience for many years. 
 
 Now to the Y. M. 0. A. and Y. W. C. A., I say : " Come and 
 tak? our European, Eurasian, and Native Christia7i girls and 
 
SPEECH r.y MR!^. SOHMUEE. 2.17 
 
 boys with you, when you go out into the great Harvest Field Second Day. 
 around you." They are timid, and inexperienced in Christian 
 work. They only want a leading hand, and you will find in 
 them willing and earnest workers. And you know I have a 
 hobby. I love the number 7 — the mystic -scriptural number. 
 I believe in it ; and I charge you, young men and yoixng 
 women, who are fellow-workers with God, go out and find 
 seven others to join you, and make each of those seven pro- 
 mise to bring in other seven ; and soon we shall see great 
 things in this land — things that will make all India tremble. 
 
 The meeting being now open for discussion, 
 
 The Rev. E. W. Parker, d.d., M.E.C, Lucknow, said : — I Work in 
 have for many years been deeply interested in the training of TVroradabad. 
 young people, and several years ago I became convinced that 
 we could use the Christian Endeavour Society and other similar 
 societies with great advantage among our Hindustani Christians. 
 In Moradabad where we have two high schools, one for boys 
 and one for girls, with nearly 300 Christian children and young- 
 people, we felt very much the need of some society that would 
 go and bring our young people together that they could get 
 to know something of each otlier. Hence we started an "Ep- rpj^^ Epworth 
 worth Ijeague," wliich is similar to the Christian Endeavour j.ea^ue. 
 Society. You will get a better idea of the work of the society 
 if I give you an outline of the work. Every Sunday evening 
 after the preaching service the League holds a prayer meeting 
 in a room set apart for this work. This is led and carried on 
 by the young people themselves. They use the topics selected 
 by the Central League ; they come with verses to read or recite 
 on these topics, and have seasons of prayer and of testimony 
 with singing. Beside the prayer meeting they have a religious 
 literary meeting every Friday evening, Avhich is also presided 
 over by a leader, usually a young man, selected by the League 
 in accordance with their constitution. The meeting is opened by 
 singing a hymn, reading a Scripture lesson responsively and by 
 prayer. Then a Bible lesson follows. Two or three chapters 
 were given out the week previously in the programme to be read 
 and studied during the week, and an examiner was also appoint- 
 ed who comes with ten or twelve clearly written questions on 
 these chapters. These (pestions are handed round half on the 
 boys' side and half on the girls' side of the house, no one knowing 
 who is to receive a slip. The examiner then calls the nu.mbers 
 of the slips, and the holder of the slip stands up and gives the 
 answer. In this way the several books of the Bilile have been 
 well stu^died. After the Bible lesson, essays, recitations, 
 readings, songs, a discussion and a newspaper follow. In the 
 discussions all subjects of interest are discussed — secular and 
 
 28 
 
218 
 
 DISOUSSION. 
 
 Eucleavom 
 Society 
 
 Sbconh Day. i-giigioiis. All the important questions before this great Confer- 
 — ence have been discussed and settled by our young people. Be- 
 
 side the local leagues, delegated leagues for the provinces arc 
 held thus bringing the young people from different stations 
 togethei'j and each league has a part in this public gathering. 
 At one of these large gatherings all songs, speeches, recitations, 
 discussions, Bible lessons, and essays were on one subject, 
 "Working for Jesus." A new spirit of work and great enthxi- 
 siasm is awakened by such meetings. Thixs, we arc training our 
 vouno" people to be intelligent, earnest Christians, ready for 
 work for the Master. 
 
 Robert P. Wilder, m.a., A. P. M., Kolhapur, said :— T am 
 not yet two weeks old in mission work, so I did not expect to 
 have the pleasure of speaking at this convention. 1 know some- 
 Tlio Claistiiin thing of the Christian Endeavour Society, since 1 have addressed 
 v,..ioQ, r.nv ^^^,^ International Conventions and State Conventions. I believe 
 in the movement most heartily. God's Hand is in the work. 
 The first society was formed eleven years ago, and at present 
 there are one million three hundred thousand members, at the 
 1 nternational Christian Endeavour Convention held in New York. 
 This vear there were thirty thousand delegates present. T 
 know of'no Christian organization tliat can bring together thirty 
 thousand delegates, except this organization which is only ele- 
 ven and a half years old. One prominent point in the organiza- 
 tion is loyalty to the local church. The President aiul all the 
 officers give special emphasis to this point. The society can 
 flourish in Baptist Churches, in Presbyterian Churches, in 
 churches of all denominations. Another important point is the 
 getting young people to speak in meetings, the driving out of the 
 dumb devil from the churches. The society has been remark - 
 ablv succeessful in this direction. Members are pledged to 
 recite a verse of Scripture, to start a hymn, to say a word in testi- 
 mony or prayer, anything to get them to open tlieir mouths and 
 to speak for Christ. Whether this society can be worked in 
 India it is not for me to say, since I have been in India only a 
 few days; but from what Dr. Parker has said 1 think we will all 
 agree that it can. 
 
 The Rev. N. E. Lundborg, Secretary, S. E. L. M., Saugor, 
 C. P., said: — I do not think that I can say very much on this 
 subject that is new, yet I might tell you some of my own ex- 
 perience about it. I believe it to be most important that the 
 children are early taught the Word of God. The heart of a 
 child is like wax. You can press upon it what kind of stamp 
 you like. Therefore the wise man says : — " Train up a cjiild 
 in tlie way he should go : and when he is old he will not de- 
 part from it." Btit the training of the yoxmg is a work that 
 requires liard work ; work with patience, work in faith, work 
 with love. But it requires also a lot of experience. Although 
 
 Work aud 
 experience. 
 
DISCUSSION. 219 
 
 I can say that, from time to time, I have been engaged in that Skoond Day. 
 sort of work since 1854, when, myself a school-boy, I was — 
 
 acting as monitor, yet I feel now-a-clays, having around me 
 about two scores of orphan -children, that I am still far from 
 l)eing a master of tlie subject. Sometimes it seems quite in 
 vain to teach young boys and girls the Word of God when you 
 see no fruit thereof, but this work requires that we toil on with, 
 I may say, closed eyes and deaf ears in regard to the fruit. 
 We miist go on and say in our heart, as I once heard a minister 
 say from the pidpit, the last sentence of his sermon xipon 
 Math. xiii. 47»40 : ''The fishes I shall count in the last day." 
 Let me tell you a little story. I remember when twelve years 
 ago I started the first mission school in Narsinghpur. It was A school iu 
 my first mission school in India, and I am sure that it was also Narsinghpur. 
 the first mission school in Narsinghpur, Central Provinces. 
 Everything seemed simply impossible ; every one told me, that 
 in such a city there would come not a single boy. My idea 
 of a mission school was this, as it is also the same to-day, 
 that if it is at (ill a mission school, the Bible shall be taught 
 therein at least one hour every day. As I could not myself 
 teach all the secular subjects, I employed an able Hindu 
 teacher, myself taking the Bible. When he was to be em- 
 ployed, he asked me what I was going to teach, because I 
 called it a mission school. " The Bible" was my reply. • 
 "Oh," he said, " this will never do; you will not get a single 
 boy to attend." " That is my business, I only ask you : 
 will you teach iu the mission school "r" "Well, I tell you the 
 truth, for my belly's sake I will do anything.' " A^ery well, 
 theu you go to the city and proclaim that on Monday next 
 there will be opened a mission school in the old Taneka, in 
 Narsinghpur. We shall teach the very same thing in each class 
 as they teach in the Government school, and besides this the 
 Bible one hour in every class, all free of charge." Then he said 
 to me : "• Hear me, Sahib, hear my advice, or you will never 
 get a single boj^. Do not give notice about the Bible, but only 
 sa}' that it is a mission school, and do not teach the Bible fi'om 
 the beginning, but when we have got a good stai-t, then you 
 may commence." I said : " No, we shall have no deception, but 
 be faithful to every man," And so he went to give the notice. 
 On the following Monday morning I was sitting in my new 
 school ready to receive boys ; but at 10 o'clock there was none. 
 After a while there came a poor boy peeping in through the 
 door. " Come iu, please," I called out; *' don't be afraid.'' 
 After him came a second, soon a third, and so on up to 10 boys 
 that day. But the worst of it was not over yet. None of the boys 
 could read, so I taught them orally. ' ' Well, my good boys, now 
 repeat after me : ' I am the Lord thy God.' " The boy opened 
 half his mouth saying : " I cannot say that." I tell you, ladies 
 
220 Discu^FsruN. 
 
 Sbconu Dav. ancl geutlcmeu, if you coiilcl liavc seen the face of that boy and 
 the grimaces and grins he made, you would never forget it ; it 
 seemed to him so abominable to take the Name of the Lord in 
 his mouth. Any how the school-master persuaded him that it 
 would do him no harm to learn the Word of God, because he 
 woidd be able also to learn so many otlier good things, and so in 
 the end he started and after him all the ( ither boys, and so the 
 work went on. After about tAVO mouths when I, after the close of 
 the school for the day, went home, I stopped for a moment on the 
 Narsinghpur bridge to have a look at those happy boys loathing, 
 playing and shouting in the river. I will here say that at 
 the close of the school and prayer every day, I used to say 
 the Lord's Prayer. To my great astonishment, I now heard 
 from the bridge, how those boys, who two months ago were 
 so frightened of the Lord's Name, now shouted loudly : " Our 
 Father Which art in heaven, Hallowed be Tliy name. Thy 
 kingdom come," &c., &c., and in my heart rejoicing, I said : 
 " Amen, let it be so." In less than one year I had more 
 than 60 boys in that school, most of them being able to repeat 
 the Ten Commandments and the Lord's Prayer by heart. I 
 therefore wish to say : although there are much sin, defects 
 and unclean elements mixed with the teaching and religious 
 training of the young, yet I am fully and strongly convinced 
 that, if the Word of God is faithfully taught to the youug, 
 it will put a Christian stamp upon them, which in time shall 
 bring forth fruit to life everlasting. J jet us, therefore, go on 
 with a firm hope, that Jlis Word shall not return void. 
 
 The llev. M. N. BosE, b.a., b.l., Bengal Evangelistic 
 Mission, Gopalgunge, Furreedpore, said: — I have been an 
 independent missionary for the last nineteen years. I have 
 fo\md it a very sweet service ; and you know Avhen we Hud 
 something to be very good we Avish others, especially those 
 whom we love should share in it. Having found the Master's 
 service to be exceedingly sweet, I wished from the bottom of 
 my heart that my children also might become missionaries, 
 and with this desire I consecrated them to the Master, and the 
 next thing was how to give them such a training that from 
 their hearts they should love this work which I have chosen 
 for my life work. Being in the swamps of Eastern Bengal I 
 could not give them education there. 80 I put some of them 
 in one of the best schools we have in Calcutta. My two 
 daughters have been there several years, and just a few days 
 ago they came home and I wanted to know what books they 
 read. I found that my daughters read ten books in Bengali 
 Hindu books, and all of them were Avritten by Hindus! ! Now fancy tlie girls 
 are reading from morning till evening, excepting an hour or 
 two when the Bible teacher comes to teach them. ^Vnd what 
 arc they reading ;■' They read books composed by men who fall 
 
DisGussioy. 221 
 
 before dumb idols and woreiliip tlicm as gods. Now 1 want to <S'koonu Day. 
 
 know, are there not men among us Avho could write books for 
 
 those who ai'e to become the future missionaries of the land? 
 
 We have such men and women among us, people (|uite able 
 
 and willing to write good l^ooks, but Avhere is the market for 
 
 their books ': Who cares to biiy books written by (Jhristians, 
 
 since ediication in Bengal is entirely under Hindu control and 
 
 management .' Ur. Murdock complains that missionaries are 
 
 not willing to introduce into their schools books from the 
 
 C. L. Society's Depot. 1 made it a rule that I should introduce 
 
 all such books into my schools, and I did so ; but the Deputy 
 
 Inspector and the Sub-Inspector opposed me, both being 
 
 Hindus, and I have been put to various annoyances on 
 
 account of it. Since the Lieutenant-Governor, Sir Charles 
 
 Elliott, very kindly visited our mission in August 1891, our 
 
 enemies have given us less trouble, and we are holding our 
 
 ground though against much opposition. 
 
 The Kev. T. J. Scott, m.a., d.d., M. E. C, Barcilly, 
 said : — I would like to emphasize this subject: '* The religious 
 Training of the Young."' Are we sure we properly estimate 
 the importance of this ':' If I should ask the question — " What 
 shall we do to bring the people of India into the Church of 
 Christ?" some would doubtless say — "Let us preach in the 
 streets and bazaars ; let us build colleges, or let us open 
 schools." All these are very good in their way, but if this is 
 the chief plan you follow, you are just like the people of New An illustra- 
 York when they desired to open their harbour so as to bring ^i*^"- 
 the commerce of the world through an inlet called Hell -gate. 
 They blasted away at the top of the rock for years, but without 
 attaining the desired result. At last one man said : "I will 
 go down below, run amine, and pack in dynamite under the bed 
 of the rock." The people said : "No, you wiU shake the city 
 from its foundations if this is done." But he said it could be 
 done. The dynamite was packed in and then connected with 
 an electric Avdre. On the day appointed the button on the end 
 of the electric wire was touched by the Mayor's little girl and 
 millions of tons of rock were shaken from their foundation 
 and a highway for the world was opened. I believe this is 
 just Avhat we must do with our work here in India. Blasting 
 at the top is not effective, we must go to the bottom ; we must 
 seek to win the children and the young people of this laud. Begin with 
 We can work for, and with, the old people ; there is much to be the yuung. 
 done for them, but it is in the children our great hope lies. 
 We have heard many things this afternoon in regard to the 
 religious training of our young people ; we will not remember 
 them all, but before you go let me ask again this question. 
 '' Are you sure you properly estimate the value and import- 
 ance of this work among our children !'" Will you go home 
 
222 
 
 msGmsioN. 
 
 A. 
 
 Y. M. C. 
 
 Second Day. und look with enthusiasm on every little dark -skinned boy 
 and girl ':' You must have enthusiasm in your work ; remem- 
 ber how Christ loved the little ones. You must have faith 
 and hope in your Avork, and above all bring with you into the 
 work love for the little ones. 
 
 KojucuT McCann, Esq., Y. M. C. A., Bombay, writer of one 
 of the papers, said in reply : — -I have been unexpectedly called 
 upon to s])eak to-day. I came to this ( 'Onfeience to learn and 
 not to speak. The last speaker said that for successful work 
 amongst cliildren one necessary (lualitication was enthusiasm, 
 and another qualification was that the worker should believe in 
 his work. 1 believe most strongly in the work of the Young 
 Men's Christian Association, and some would call me almost an 
 enthusiast. Our subject to-day is — " The Training of Youth." 
 I believe the Y, M, C, A. is specially fitted to assist the church 
 in this work. Your boys pass through Sunday School, but 
 what a leakage there is before they reach the church. The 
 Y. M. C. A. forms the missing link between the two, and keeps 
 together the young men, who leave the Sunday School until 
 they join the church. The training of young men for Christian 
 work has often been spoken of in this Conference; I know of no 
 better school for training young men than the Y''oung Men's 
 Christian Association. In the land from which I came (Ire- 
 land) everything seems to be in a state of transition just as in 
 India at the present moment. In Ireland the Association is 
 carrying on a successful work amongst a class who will not 
 enter our churches. We are having an open door for work 
 such as we never have had before. These young men 
 who attend our meeting say: *' Tiiese speakers are not 
 ministers, they are not priests, and how have they learned to 
 )eak abont religion !" They cannot understand how young 
 
 en just like themselves, many of whom they meet from day to 
 ilay in their business callings, can speak on a subject, the mono- 
 poly of which, in their opinion, lay with the priests. Their 
 curiousity is aroused, and by and by the Gospel will produce in 
 their lives the effect it has produced in ours, I have only been 
 two months in India and cannot be exi)ectcd to give an opinion 
 as to whether the Y. M. C. A. is suited for working amongst the 
 young men of India in their present condition, but I have seen 
 enouf'h to lead me to believe that from this institution the 
 young men of this land and the Christian Churches of this land 
 shall yet receive a great blessing. 
 
 D. McCoNAuGHY, Esq., M.A., Y. M. C. A., Madras, 
 writer of one of the papers, said in reply : — I feel a diffidence 
 in speaking on this subject, as I am but a novice in the work ; 
 and the work of the Young Men's Christian Association in India 
 niav be looked upon as still in the experimental stage. But I 
 am "lad of this opportunity to make an appeal to the leaders of 
 
 Its iuflueucr 
 in Ireland. 
 
 «l 
 
 The r. M. c. 
 
 A. a Mission- 
 ary agency. 
 
DisouasiON. 223 
 
 the Church in Indi.a on behalf of the work of this Association, ^^ecoxd Day. 
 as a missionary agency of the church. Only as such has it a 
 right to exist here. It has come to the field for such a time as 
 tliis. It stands as a practical proof of the real nuity of Chris- 
 tians, despite their denominational differences— the chnrch 
 universal at Avork nnitedly, by her young men for young men. It 
 affords an object lesson of the real brotherhood there is in Christ, 
 refusing to recognize false social distinctions and race prejudices. 
 While retaining the control in the hands of the active members, 
 who must be in full communion with Protestant Christian 
 chnrehes, this Association includes among its associte membei's, 
 Hindus, Mahomedans and Parsees who enjoy its privileges Non- 
 and come constantly under positive Chi'istian influence. It Christians 
 stands for the development of asymmetrical manhood; caring for •''•<l"uttp'l if 
 the physical, intellectual and social, as well as the spiritual wel- ^•'^'^^^^**- 
 fare of young men. If India is to be won to Christ, as 
 undoubtedly she is, the young men of India must first be won ; 
 if the young men of India are to be won, they must be won 
 by their fellow young men who have come to know Christ; and 
 if the Christian young men are to win their fellow young men 
 to Christ, they must be banded together, impressed with their 
 responaibility, individually trained in the Word of God, and set 
 definitely at work to brin;: tiie unsaved to the Saviour of all men. 
 Let the church utilize this latent power and a new era will be 
 begun in this great work. 
 
 The Rev. J. L. Phillips, m.a,, m.d., llb., S. S. []., Cal- 
 cutta, writer of one of the papers, said iu reply: — In these last ten 
 minutes there is so much I should like to say. The plea for 
 the Young Men's Christian Association touches my heart, and 
 I wish to say the same for the Young Women's Christian Asso- 
 ciation which hasn't its representative on this platform to-dav. 
 God bless them both in their noble efforts for the young folk 
 of India. But to us, Sunday School workers, are committed 
 the boys and girls before they can enter these Associations; hence 
 our responsibility is the greater. For full twenty-five months 
 I have been on tour throughout India, and had unprecedented 
 advantages for observation. So my topic came to me — '^T/ie 
 Smidat/ School our opportunity in India,'" and I could write 
 of notliing else. There is not time now for me to call up the 
 points of the paper which is in your hands, and I hope has been 
 read. Had another written it I would beg you to read it over 
 again. I hope you will read it on your knees, looking for 
 guidance, so that through you scores and hundreds more may be 
 eager to see and to seize our present opportunity for reaching 
 and teaching the children of this generation. Our fathers had 
 no such open doors before them, but they prayed for it, and their Qpp„ .i.jors. 
 prayer is heard. In their day we were seeking the children, and 
 many places seeking them in vain, but now, thank God, the 
 
Second Day. children of India are seeking us. In some part of this brond 
 "~ land this is more true than in others, but I have not found an 
 
 important lown or city in India where it is not true. Let me 
 emphasize the "how" of my paper. Study very thoughtfully, 
 dear friends, how you may make the most of this golden oppor- 
 tunity. I say it deliberately that, next to God's l)lessing, 
 without which our best efforts are vain, most depends upon the 
 Tea<»liors character of our teachers. Miss Gardner's paper touches a vital 
 
 must 111' point when she pleads for converted teachers in all our schools. 
 
 iiaiurd The feeling is growing stronger every day that we must have 
 
 only Christian teachers for missionary schools. A lady in one 
 of the seats sends up this— what a Hindu master said to his pupils 
 when required to teach tliem the Bible : " Well, boys, tlie 
 Missionary Sidieb wants mc to teach you the Bible for one hour, 
 and he wishes you to learn it. You can read it in the school- 
 room, and forget it wliile going out of the room." I am afraid 
 there is more such work going on than we know of, so let us keep 
 our eyes and ears open. And let us insist upon it as far as we 
 can, that those who impart religious instruction to the children are 
 themselves converted. Moreover, we must have trained teachers. 
 Miss Abbott's words on this point cannot be over-estiniated. By 
 no means every converted person can teach. We must train up 
 an army of teachers for this expanding work. There is no more 
 encouraging feature of thisSinnlay School INfission, and no more 
 assuring outlook init all than this growing, deepening conviction 
 that our teacliers must be trained in the Word of God, in methods 
 of imparting instruction. Tlie weekly "preparation class'' has come 
 to stay, and I am happy to tell you that in many places it has 
 begun, and is flourishing vigorously. Now keep this in mind, good 
 friends, that it is the qualifed teacher we need far more than some 
 other things we fancy we need. Here is a note from a friend down 
 " Iiitfma- there in the audience, asking me about the international lessons, 
 tional ^ whether I think iliey are adapted to our vernacular schools. That 
 
 IfssouH. depends largely upon the teacher. Those International lessons, 
 
 like everv other course of mixed school lessons, are taken from 
 tlie Bible, which is a wonderful book, and does wonders some- 
 times without any one, save the Holy Spirit to explain it toman's 
 sinful heart. Our India Sunday School Union says : "We like the 
 international lessons, but you may take any lessons you choose 
 from God's Word." We shall not quarrel about that, but see 
 to it that your teachers are Bible-students, faithfully preparing 
 with much prayer and painstaking the lesson they undertake 
 to teach their pupils. This course of lesson or that course, 
 rewards or no rewards for attendance, prizes and picnics or none 
 of them, these are small matters compared with good teaching, 
 and competent teachers, who know a child's heart, and can bring 
 Proparation Gospel Truth to it aptly and successfully. Let us have these 
 classes. preparation classes, then, for our Sunday School teachers, and 
 
DISCUSSION. 225 
 
 normal classes for our older pupils all over India and in every Second Day. 
 language of the land, remembering always that only as we — 
 
 " Search the Scriptures^'' can we "feed (he lambs" of the Great 
 Shepherd's fold. 
 
 Let us devoutl}' thank God tliat the humble uiovement begun A small 
 by Robert, Raikco, but a little n.ore than a hundred years ago, begiuumg. 
 luis gathered such streugtli and momentum throughout all the 
 earth. His four hired Sunday School instructors for the little 
 ragged pin-makers of Gloucestershire have siven place to such a 
 host of glad, voluntary teachers, who now count tlieir pupils by 
 millions. Somewhere not very far from his birth-place there is 
 a stream called the Thames, so small that a shepherd boy might 
 step or jump across it; but before it reaches the sea at Graves- 
 end ill becomes a raagniticent river, on whose broad bosom 
 might ride the navies of the world. It serves as a symbol of 
 this grand movement in behalf of the young of all lands. God 
 grant us the grace to so wisely conduct, improve, and extend 
 it, that it shall become a rich and abiding benediction to our 
 own India. 
 
 2S.I 
 
ND UaV, 
 
 VI.— THE JEiiUlT ADVANCE IN INDIA, 
 
 AFTERNOON SESSION, 
 8mall Hall — 2 to 4-80 v. m. 
 The Kev. J. Small, F. C. M., Poona, in tlie chair. 
 Prayer was ojfercd by the Rev. \). 0. Fox. 
 The Cliairinau said lie believed they had k>ss to fear in 
 India from Romauism as sueh than from the Jesuit 
 <Jrder, a propagandist iustitutiou so peculiar and so power- 
 ful that even Roman Catholics had in all ages regarded 
 it with fear. The old Catholics of India were no exception, 
 but were all arouud us resenting the arrogant pretensions 
 of the Fathers, who were, with little ceremony, thrusting 
 them out of their way. Rrotestant Missions in this laud 
 might reckon on ha\ing opponents in the Jesuits, who, 
 though usually balHed in the long run in their attempts, 
 could yet throw immense obstructions in llie way of a 
 free Grospel and free institutions. 
 
 As to our mode of dealing with the subject in a public 
 wisdom conference, it was evident that care and wisdom were re- 
 
 reqiuitd. quired. It was unnecessary that any one should indulge 
 in jnere denunciation, or rash or unguarded statements. 
 He believed that our strength lay in keeping before us the 
 history, the character, the methods and aims of Jesuitism, 
 together with unwearied observation of its growth in our 
 vsvu neighbourhoods, and sjjeaking freely kn- tlu> public 
 U'ood within the bounds of Christian Ioa'c As the most 
 remarkable organization ever conceivecf for influencing 
 men, it might well draw our attention, but when, as we 
 believed, that influence was pernicious, we were bound to 
 speak our convictions. History of the most impartial 
 kind had declared Jesuitism to be the deadly foe of human 
 liberty, whether social, civil, or religious, and had illus- 
 
rATER BY THE RKV C. A. DTEZ. 227 
 
 trated its assertions by facts indisputable, such as that Seoond Day. 
 most Europeans countries, inchiding those notably Catholic, 
 liad expelled the order from their borders, alarmed by the 
 discovery of its arrogant designs and machinations. 
 
 He would call attention further to the fact tliat tlio Jesuit 
 Jesuits had been posing lately among them as guardians of ^^^^' p'»^Joiis. 
 public morality — a pretension, which, those who knew their 
 writings would bo slow to admit, and who knew that they 
 were the authors of that system of Casuistry so grandlv 
 exposed by Pascal. He wovdd add that to honourable 
 minds nothing would give better warning of the assertion 
 here made than the sneer so universally characteristic of 
 Jesuit organs when alluding to Protestant action, however 
 good or noble it might be. 
 
 All of them were aware that the Jesuits were literally Their 
 swarming into India, forcing themselves on public notice— ^^ uenee. 
 pressing to the front in education, University, and 
 other possession — otfering, too, education neutral as 
 regards religion, to the natives of India whicli every 
 Jesuit knows to be contrarj- to the standing rule of his 
 order. Let the Natives of India know that Jesuitism 
 was unchanged, that it was a system of slavery to con- 
 science, will, and reason, the foe of private right and 
 judgment. Surely it was for India, awaking to new 
 thoughts of personal freedom to heed the warning voice. 
 
 PAPBR-THE JESUIT ADVANCE IN INDIA. 
 
 By the Rev. C. A. E. Diez, Basel M., Kasaragod, South-Canara. 
 
 A faithful description ofthe Jesuit Advance iu India demands 
 a full and a minute knowledge of what is being done, as well as 
 what is ylanned h'y the Jesuits. 
 
 Voices pronounce it a waste of time for a Conference of Protes- objertions 
 tant Missionaries to speak of the Jesuits as one of the greatest answered. 
 obstacles to the spread of God's Kingdom instead of considering- 
 them as fellow-labourers. If what they say were true, we should 
 be fomid flagrant transgressors of the second chief command- 
 ment: "Thou shalt love thy neighbour as thvself.'" 
 
•228 
 
 THi: .TI-:>il'TT .1DF.1XCE. 
 
 Second Day. 
 
 Fiual aim of 
 the Society of 
 Jesus. 
 
 Supported by 
 allegorical re- 
 ] )reseutation . 
 
 Fartbor 
 proof. 
 
 .Jesuitism a 
 divine fore- 
 ordination, 
 refuted. 
 
 This being proved, we should have to re})ent instead of claim- 
 ing the riglit of enquiring into the Jesuit advance in India. 
 
 I. We have, however, to deul loith a strong case. The 
 order of the Jesuits, or the '-Society of Jesus," founded by 
 the Baskian nobleman Ignatius of Loyola, and confirmed by 
 Pope Paul III. on the 27th of September \;}¥\ is the chief 
 Missionary Order of the Romish Church. Under the flag of 
 strengthening the spiritual life of the Romish Church, the chief 
 aim of this order is to raise suspicion against scj-called heresy, 
 to destroy every vestige of it by power or cunning, and to 
 bring back again by hook and crook under the sway of the 
 Pope all who either will not acknowledge Rome's supremacy, 
 or who have thrown off the yoke of Romanism and are their 
 descendants. 
 
 To prove this assertion, we invite yon to enter the fabulously 
 rich and magnificent chief church of the Jesuits at Rome, the 
 Chiesa dil Gesu. We approach the allegoric representation of 
 " Religion," executed in Carraric marble, and stand before an 
 erect woman with a cross, at whose feet wriggle two men en- 
 circled by flames, the one vainly attempting to ward off ser- 
 pents dashing upon him, tlie otiier tousling liis hair, consterna- 
 tion, impotent rage, and dread despair depicted on their faces 
 for finding themselves, "where their worm doth not die, and 
 the fire is not quenched." The faces of the two criminals are 
 familiar to us, besides each of them lias a book in his right 
 hand with the names of " Luther " and " Calvin "' respectively 
 inscribed on it I 
 
 With this embodiment of hatred against God's word tally the 
 following amiable sentiments expressed in Ribadeneira's " Imago 
 primi saeculi " : " Luthero, illi Germaniae probro, Epicureo 
 porco, Earopse exitio, orbis infelici portento, Dei atque 
 hominum odio . . . seterno consilio Deus opposuit Ignatium.' 
 As to the startling idea of seeking to fasten on Providence the 
 paternitv of Jesuitism, neither history nor the teaching 
 of the Jesuits permit it .... Not everything which is or 
 comes to pass is good. "Ethically opposed forces flow from 
 ethicallv opposite sources." Much seed is scattered on God's 
 field .... respecting which it must be sorrowfully confessed, 
 an ^»e//;)/ hath done this (Math. 13, 28) "God is greater in 
 permitting the exercise of free action, even if opposed to His 
 
T'Arr.E BY Tin-: ri:v. c. a. mm. 220 
 
 own will, ami in yet finally accomplishino- His pui'ijose, than if Secund Day. 
 He were to exercise His sovereignty to the extent of renderiiijr 
 every counter-current impossible, and monopolizing the whole 
 channel of history by the unchecked flow of His own volition," 
 These linos from Dr. S. W. Koelle's " Mohammed and iNIo- 
 hammedanism," fnlly express our sentiments regarding Jesuit- 
 ism, which we deeply regret to say is doubtless a reaction and 
 aggression of the kingdom of darkness against the kingdom of 
 light. This verdict may sound harsh and startling, but the 
 following lines will, we sincerely trust, amply bear out the 
 truth. 
 
 II. We have to say a few words as to who Jesuits are. 
 
 They are in every respect true copies of, nay even improve- ^^7^'^ *''*' '^^" 
 rnents on, the very remarkable Ignatius of Loyola, the founder Cliaracter of 
 of the " Society of Jesus." They have imbibed his uncon- ^^^ founder, 
 verted, unrenewed, superstitious, bigotted, fanatical, ambitious 
 Hud statesmanlike spirit, adopted his refined manners, and 
 imitate hitn in making their mortifications, virtues, nay 
 religion itself the tool of laying an apostate world prostrate 
 at the feet of the Pope. The motto of the life of St. Ignatius 
 of L'lyola, printed by the Jesuits at iNIangalore, " I am come to 
 send fire on the earth" in itself a parody on Christ, might serve 
 as the heading of this Chapter. 
 
 The much admired military constitution suits their sul)tle Tlie constitu- 
 warfare. They are led by a general, the vicar of Christ, Je^iit.s. ^^ 
 the "Papa nero," fully checkmating the "Papa bianco" (the 
 real Pope), an absolute, spiritual dictator and despot, whose will 
 overrides even God's commandments. The postulants who 
 enter the Jesuit college are watched, spied out, confessed de- 
 nounced, and denouncing, exercising a blind, corpse-like obedience, 
 submitting to being shorn of their property, and to the exorcism 
 of their love of country and kindred, practising the humiliatino, 
 spiritual Loyolian exercises and mortifications, and brought up 
 to a most wicked system of ethics, in which a few grains of Their Ethir-s, 
 sound morality are lost " in an inexhaustible dunghill of the 
 most revolting, filthy, and obscene questions and answers (E, 
 102).'-- This really anti-Christian teaching proceeds from the 
 casuistic treatment of ethics, the doctrine of prohabilism, dirigen- 
 
 * Henriquez, Sanchez, FilUucius, Gonzalez, Escobar, Gury and^th^vs 
 are the authorities. 
 
230 
 
 THK JF.f^riT ADVANCE. 
 
 Eduoatiou. 
 
 Second Day. j^e intentioiiis, mental reservation, and the central doctrine of 
 Jesuitical teaching: " the end sanctifies the means"''^; altogether 
 moral ahnnrmities. which to support, they even quote from the 
 Bible. 
 
 There are four classes of Jesuits : — (1) temporal coadjutors, 
 (2) spiritual coadjutors, (3) scholastics, and (4) professed. Many 
 are learned men, good educationists, nay eminent scient- 
 ists, but in spite of all this there is a great deal of show, 
 superficiality, and hoUuwness in their educational system, the 
 outcome of their constitution and their principles. Their pupils 
 inherit their spirit, consisting in the mechanical performances of 
 religious ceremonies, superstition, narrow-mindedness, bigotry, 
 blind fanaticism, hatred of Protestants, carnal security, phari- 
 saical holiness, superciliousness, servility, self-conceit and 
 superficiality. Franz Ritz, a superior, declares concerning their 
 Colleges, High Schools and Seminaries, tliat " many leave the 
 schools of the Jesuits, more ignorant than they were when 
 they entered them " (E. 252). Their employing the much 
 admired, imitated and recommended stimulation to ambition, 
 is highly reprehensible, being only an apfieal to Llic lower 
 disposition and sensuous affections in man. Their pnlidcal 
 principles are very olangerous. 
 
 The bold Gregorian dream (Gregory VII. 1073-1085) of a 
 pantheocracy, abolishing co-ordination in the Church (primus 
 inter pares), and subordination to the State, has come near its 
 realization, when the Pope was declared infallible (18th July 
 1870), owing to Jesuitical pressure. The SyllabnsJ, Encyclical 
 and Vaticanum instruct mortals that they are born slaves, and 
 declares potentates of the whole globe papal tVudals and vassals. f 
 As the Pope accepts without rebuke expr-essions like these: 
 "the Pope is the absohite Lord of sceptres and consciences" — 
 "when the Pope thinks, God thinks in him" — "he is the 
 Eucharist," — "the Holy Ghost" — "the tangible presence of 
 Christ," and blasphemously ventures to call himself "the 
 ('hurch," — " the Wa}", the Truth and the Life" — "the chief 
 
 * Not ' verbis expressis,' but besides Biisenbaum's dictum : " cum finis 
 est licitus otiam media sunt licita," the logical deduction from their 
 copious casuistic teachings must -without fail lead to this couclusiou, 
 
 t Scr Bellannin. Azorius, Zantnrelli. JMatteo Liberatorc and others (K. 
 137 ff.). 
 
 Concerning 
 tbe Pope. 
 
TArER BY THE RKV G. A. DIE?:.. 231 
 
 cornerstoue ' (E. 159), and so on, we ask with baled breath, Secmjxd Day. 
 
 whether the sacrilege described in II. Tiiess. 2, 3 ff. does not 
 
 apply to hiin. 
 
 The Jesuits Laynez and Bellarmin have fully hatched the Couoeruiug 
 
 medipeval basilisk egg of the "sovereignty of the people."* ' *^JI ^• 
 
 Shocking is the glorification of the innrder of so-called tyrants 
 
 of whom heretical kings "are worse than dogs" "the greatest 
 
 criminals of mankind " (E. 152). 
 
 III. JVe note next the Jesuit >iroueinent, or the uctivittj oZ-'Lisuitiziiif:- 
 ., y ., ' Church and 
 
 th' Jesmts. yo.-iety. 
 
 A. When the 11. C. dogmas were remoulded amidst the ring 
 of anathemas at the C'ouncil of Trent (1545-1563), the Jesuits 
 had a powerful hand in deliberately widening the gulf between 
 the deeply sliaken Uomish Church and the newly emancipated 
 Protestant Churches. Prom that time dates their gradual 
 usurpation of the spiritual hegemony in the R. C. Church with 
 the deliberate aim of infusing their superstitious and fanatical 
 spirit into clergy and laity, so as to stop further refoi'mation 
 and to raise a powerful ally for her missionary work. 
 
 The Roman Catholic C'hurch of yore has long ago ceased .lt-suitiziii<j 
 to exist, and is now metamorphosed into a Jesuitical Church ciunch. 
 permeated by the Loyolian sj)irit. This could only be done by 
 their developing the varions R. C. medicev,al ideas and ideals till 
 they have come to a dead-lock. The Jesuits have encumbered 
 the R. C. Church witli an infallible, autocratic and pantocratic 
 Pope. "As Mariolitry is the actual religion of the Jesuits" Vo-^v. 
 (E. 171), they have sedulously saddled the R. C. Church ^i^iii^latiy. 
 with an immaculately conceived, apotheosized Mary (8th 
 December 1854), whom they made co-savionr with Christ, 
 nay, the Salvatrix who communicates herself in the holy 
 supper and the "chosen spouse of the Holy Gliost" (E. 183). 
 " The veneration and invocation of Saints " (G. 603), their Hajriohitry. 
 statues, })ictures and relics, j)raying at their graves, and the 
 wearing of fetishes in the form of medallions and amulets, is 
 the remnant of never conquered heathenism (E. 215). The 
 veneration of the " Sacred Heart of Jesus" (G. 4283; i« yacred Heart 
 
 — of .Jesus. 
 
 * Later on assisted by Alphuus of Sahnerou, Cavarruvias, Mariaua, 
 Dekio, Suaroz, Lcssius. Tanuer, Buseubauiu, Escobar aud uthers 
 (E. 140, f.). 
 
2eS2 THE JERUr.T AVVANCE. 
 
 Scooua Day, nothing but a heathenish adoration of a muscle of flesh. A 
 
 Saurucl FLuaiL powerful rival to this, however, arises in the new devotions to 
 
 Sui^Stions. t^'^ "Sacred Heart of the Mother of God " (E. 214). The 
 
 faith in devils and demons possessing men, beasts, houses, etc., 
 
 in witches and witch-craft, transformation of girls into bovs (!), 
 
 exorcism, and other gross superstitions are kept alive Ijy the 
 
 Jesuits (E. 224-227). 
 
 •rosiuti/niy '^y^ deeply bewail this revoking heathenising of Christianity. 
 
 public R. (J. . . 
 
 life. Besides, the Jesuitical clergy are most assiduously shutting 
 
 out all evangelical light from, and moulding the public and 
 private life ol' their parishioners through advice and tuteliige. 
 The wall of partition, separating Roman Catholics and Protestants 
 is not only raised higher but Roman Catholics are also drilled 
 for the last crusade of extirpating heretics. 
 Tho I're.ss. The most powerful agent in the world, the Press, is 
 
 made use of in a truly astounding manner Countless News- 
 papers, Almanacs, Tracts, Magazines, hooks, etc., harmoniously 
 iM'eathing' the irreconcilable, f^inatical spirit of " Civiltii 
 Catholica," the papal orticial Newspaper, are sown broadcast 
 (E. 336 f.). Berlin and Mannheim can even boast of possess- 
 ing Colleges, where ultramontane editors are being systematically 
 educated (I'], 339). English and Vernacular S, J. Religious 
 Books, and News[)fipers in India inoculate the Jesuitic s[)irit. 
 To instil enthusiasm for the R. C. Church and its counter- 
 reformatory ideas, nothing is so well adapted as the number- 
 
 ,, ,, . . less Confrnternities and Sisterhoods, spread like a net over 
 Luutratenu- - _ _ ' 
 
 ties. whole countries. The inquisitorial system they encourage secures 
 
 the uuliuiited control over whole districts at Home, India or else- 
 wliere (E. 339). The Romish Church succeeds in beai'ing 
 undisputed sway over the masses, and in influencing- lastingly 
 all the resorts of public and private life. There are different 
 
 (_^],,i,. Unions in wliich Perrone's injunction: " You must hate Protes- 
 
 tantism from your whole heart ; d-test it as the greatest of evils 
 (E. 346, 340)," is only too well obeyed. 
 
 Counter- B. Next to this stands their nutcr-Diinsionitn/ activity, the 
 
 Reformatiuu. renowned, zealously worked counter-reformation; from 154U 
 till the abolition of the order (21st July 1773), and from 
 the papal restoration of it (17th August 1814), especially 
 since the declaration of the infallibility of the Pope (18lh Jidy 
 1870). 
 
PAVER BY THE RKV. G. A. DJEZ. 233 
 
 (i) Tlic ineilieeoal counti^r-refonnntion in Europe . The Church Second Day. 
 struck terror into tlie hearts of wavering adherents through fire I^'irst Coun- 
 anH sword. As Ignatius f:ivoured this dreadful institution, the mation 
 Jesuits did their best to work it with threat energy and success, 
 in order to stem the tide of Reformation ; and even to-day tliey 
 never tire in defending and recommending inquisition (E. 269). Inquisitiou. 
 It helps them not to brag : "The Cathohc Ciiurch never spilt a 
 dro[) of blood " (E. 334), and to wash their hands in innocence, 
 as Pilate uid, for, also in their case the state spilt the blood at 
 the instigation of the church or the Jesuits. Patronized by ^^^^^^*^°'^' 
 princes and kings a net of Jesuit Colleges sprang up in South- 
 Gerniauy to attract, pervert and convert the rising generation 
 (E. *273). (c) The Jesuits displayed au uncommon literary Literary 
 activity, vilely abusing the Reformers and Reformation, whereby 
 they estranged many week-kneed Protestants (E. 273). The lusinuatiou 
 cunning Loyolites pampered human weakness by pompous a.ud 
 processions, theatrical display ; encouraging so-called innocent 
 lileasures and pastimes and excusing sensuality in the pulpit and 
 confessional. Thrones, princesses and heiresses, nay courtesaus? 
 were the baits to induce Protestant princes, and nol)lemen to deny 
 Christ (E. 301). In hos[)itals Jesuits took care of the body of the 
 heretic, in order to gain his soul for Rome. Yea, they introduced 
 themselves as physicians, language-masters, and even as dancing- 
 masters to the unsuspecting Protestants (E. 302). Experts Ingratiatiou. 
 in the art of dissimulation, they charmed and dazzled Catholic 
 princes and noblemen, through their refined manners, ami- 
 ability, s|)iritedness, liospitality and hood-winking at immorality, 
 and secured their favour. These wolves in sheep's clothing 
 made themselves indispensable as confessors, ministers, advisers, 
 etc., sowed dissension between princes and their subjects, and Di^st^nsi'^'u. 
 getting heretics cursed, their books burned or torn, and their 
 churches pulled down, provoked (E. '27'<!i&.) \\\q thirty ye«r«' The thirty 
 war in Germany which, as the R. C. Historian Gfrorer writes, ^ 
 is " half the work of the Society of Jes\is; the princes who 
 in this terrible war (ought for the Catholic cause, playing only 
 the roll cut out for them by the Jesuits," They also supplied 
 the means necessary for the Catholic Liga (E. 296), and refilled 
 their own coffers with the spoil from heretics (E, 205). The 
 result was the destruction of Bohemia, leading back to Kome 
 most of the Austrian provinces, etc., and devastating and depopu- 
 30 
 
234 
 
 Till:: M'l^UlT AnVASCE. 
 
 SKroNU J) AT. 
 
 other wars 
 
 and 
 
 expatriation. 
 
 Second 
 Counter - 
 Reformation. 
 
 Pn]pTiiii 
 
 FTltram jntauc 
 FTistnrv. 
 
 Reviling 
 
 Protectant 
 
 Literature. 
 
 latin"- Germany. Home never foiLSoiited to the Westplialian 
 peace of 1648 (E, 297). 'I lie horrible night of St. Bartholomew, 
 the slau"-hter of the Huguenots and Waldensians, the wars in 
 Hungary, the Netherlands, Spain, Portugal, Italy, Poland and 
 so on, tlie relij^ious war kindled by the Jesuits in Scotland, and 
 lastly, the expatriation of the Salzburgians (1732) and of the 
 Zillerthalers (in August 1837) show amply the deep seated hatred 
 against the liijht. 
 
 (ii) The modern R. C counter-reformation dates from the 
 revival of the Society of Jesus. 
 
 Jesuitized Rome boldly proclaims of late that " the Protes- 
 tant Church will have ceased to exist after 50 years." The 
 great indifFerence, materialistic mind, and political division 
 fimong Protestants fiivour her new onslaught. A good deal of 
 imp?rtineiu;o and brutalily on her part warns Protestants that 
 greater provocations, nay persecution, will follow. The Jesuits 
 use the rame weapons now as 300 years ago. 
 
 Their polemic 'vrift'nf/s slander and revile per.sous as well as 
 institulious connected with the reformation, and extol to the 
 very skies everything Romish. In compliance with Cardinal 
 Manning's dictum: "History must be corrected to suit the 
 l)o2;ma.'' Jesuitic-ultramontane historians are busily engaged in 
 correcting the history of the world and of the Church. Affir- 
 mations, as e. f/., "the wars against the Huguenots were a boon 
 to them and to civilization;" "lieformation is the mother of 
 revolution ■ revolutions will cease vvhen all inen are Catholics ;" 
 '* Reformation is the source of all error, and of the most altjeet 
 immorality," are fabricated. As to Luther, the worst epithets 
 language is capable of, are i)uured upon him. The convert Evers 
 vies with Jaiissen in slaudei' and calumny (E. 343, 347). All 
 these copy the expectorations of Hadrian VI., Leo X,, and other 
 Popes. Qua/is rex, (ftl7.< (/rex. When Germauy celebrated the 
 fourth (;enteiiary of Lutiier (Noveinl)er 10th, 18s3), the Je>uits 
 at .Mangalore, printed two leaflets in Canarese for Christians 
 and heathen, reviling Luther and his work. Although R. C. 
 Germans think, speak snd write in the languatce of Luthei-, 
 German Litei-ature is reviled Ijy a number of Ultramoutanes 
 as the uiiseiahly ^stunted [iroduction of Protestantism, and 
 we are told that Romanism alone can jjroduce men excelling 
 Dante. Caideron, .Shake.'jpeare, and the likf (E. 3i7). — More 
 
PAPER HY Tin: REV. O. .1. nJEZ. 23-5 
 
 or less secretly or openly vital Christianity and Evangelical Skconi^ Dat. 
 Missions are attacked, and blasphemed in endless diacritical Polemic 
 catechisms, essays and booksi. The 8. J. presses in India con- ^'^"itiiof. 
 tribute their quota in European and Indian languages. 
 
 Mixed mnrrir/f/effnve a most fruitful field for Rome's Propagan- Mixed 
 da. The Protestant (Miurch has lost many of hei' flock through ^Is'Tiages. 
 her indiffei-ence and Jesuitic cunning and worry (E. 352 f.). 
 
 'J'he 72. C. Sisters of Charity do no doubt much good and com- Sisters of 
 mendable work. Scandalous, however, was of late the unmerciful Charity. 
 l)ehaviour of those so called " sisters of mercy" in the hospitals 
 at Metz, Potsdam, Teschen, and other places, who, in order to 
 proselytize the Evangelical sick denied them the assistance of 
 their Pastors, and shamefully neglected the consistent, whereas 
 they promised better attendance and other advantages to apostates 
 (E. 354-355). Especially in India the Jesuits know how to Further 
 ingratiate themselves with sick Protestants bv wefZi'caZ advice and conversions 
 otherwise to win them. There are R. C. medical men in charge 
 q{ Gocernment Hospitals who encourage the visits of Jesuits 
 fvnd their alumni to proselytize dying Protestant Europeans, 
 Eurasians, and N'ative Christians, and to gain our heathens 
 in peril of death. The Church loses yearly a good number. 
 
 The Roman Catholic Missions comprise two periods, the 
 old missions of the Jesuits, and the present missionary • 
 enterprise. 
 
 The old Missions of the Jesuits in foreign countries for xhe first Min- 
 the conversion of the heathen offer much to rejoice (E. 326). ^^^oi^^i'T 
 Their deadly hatred, however, of any other R. C. order is really 
 painful , W. 333). W^rse than this were the blameful concessions 
 made, e. y., by Robert de Nobili to the Tamuliaus, the accom- 
 modations of Matthew Ricci to the Chinese, &c. Jesuits 
 abused medical attendants for the pious fraud of administerino; 
 l)aptism. Also force wa^i largely used to fill the Church. 
 Now, what has become ot those " remarkable,'' wonderful 
 conversions, those fabulously large numbers of the last centu- 
 ries, after the Jesuits turn their backs on them ? An old Ca- 
 tholic, Professor Doelliuger (E. 32<)), says : '' The three 
 hundred years" trial the Jesuits had, shows that they do not 
 succeed, as there is no blessing in their enterprizes. They are 
 indefatigable builders, but either a blast of wind throws down 
 the edifice, or a tidal wave washes it awav, or the rotten build- 
 
236 'THI'' JK'^Uir ADVASCE. 
 
 Sbcond Day. ing tiinibles down by itself' .... " Tlieir MiRsions in .lapan, 
 in Paragnay, and amon^ the wild tribes of North America 
 have long ago perished. Wlnit remaiuH up to this day ol" 
 their hard toil and exertion in the Levant, the Greeian Archi- 
 pelago, Persia, the Crimea, and Egypt .' 'IMierc is scarcely 
 left a trace of their work" (VV. 332 f.) 
 
 Tho sL-cuiul The grand Missionary period of the |)resont centnry lias 
 
 Mi.ssioimry j^j, ^^^^^^ ,,0^ j,^ jj^p Roniish, but in the Evangidical Church. 
 
 pencu. . . ... 
 
 Protestant Missions were opened, c. j., \\\ India, (yhina and 
 
 part of Western Africa, where H. (!. Missionaries bad set foot 
 before them, l)ut we must koej) in mind that, when Protestant 
 Missions were begun, the Roman ('atholic ones were mostly 
 deserted or neglected, so thai our Missions in reality built on new 
 ground. As the prominent object of our Missions ever was the 
 conversion of tlie hpntlipu, tiie few occasional proselytes frorri 
 Roman Catholicism dwindle into insignificance. Mo.st of the 
 Protestant Missions in India, (Ihiua and Japan are planted on 
 vii-gin soil ; we have occupied also large tiact.s in the South-Sea 
 Island.s, Madagascar, West, South a,iiil East Africa, India, 
 Austrialia, &c., where before us no fool of any Romish Mission- 
 ary ever trod. Now, in proportion as the I'rot. Mis.sionary 
 spirit grew in the different branches of the Kvang. Church, 
 and the greater the success was which Cod bestowed on their 
 exertions, the more lloaianism showed new energy in the con- 
 version of the heathen. We might rejoice (E. 333) had not 
 their emulation developed into regardless competition, and e\en 
 into ruining Prot. Missions. 
 Popes revile Fiiithful to their principles, the Popes have hnig ago 
 Evangelical damned Bible and Missionary Societies. Of late tho Jesuitical 
 MwHionarieH. . » ijttt -i- in i- oin-i-r-^ 
 
 puppet Leo XIII., ni ins papal Lncyclica of the 3rd December 
 
 1880, has legalised the attack on Evang. Missions by calling Prot. 
 Missionaries " deceivers, promoters of error, servants of Satan, 
 beiit on extending the dominion of the prince of darkness, etc." 
 The cx-Protestant Marshall declares that " Protestantism is 
 the las^t scourge of heathendom," and "prompts I'rot. Mission- 
 aries to confess, that they can but turn the heathen into Atheists, 
 enhance the curse of tlie world, and inflict irremediable misery 
 on it," while the renowned historian Janssen prononnecs " the 
 Evangelical iMission to be one grand sore," not to sj)eak of other 
 revilers (W. 28 fT., 349 If.). On the Indian Missionfield, too 
 
FA PER BY THE RF.V. C. A. DIF./. 287 
 
 much nialigiiiiig is carried on by the Jehuitw, f-o as to prepossess fiYcrjyo ij^r. 
 Roman OtholicB, Protestants, and heathen against Protestantism — 
 
 and its Mistfions. 
 
 Marshall in his so-called " Classical History of MissionK'*' Protestant 
 tnkes pains to prove that f]vangelical Missionaries (■' Agents of ■* • ' 
 -f:;et:s"j, who hare neither the gilt, nor the calling of the 
 apostles, will never succeed CW. 282) in converting the heathen 
 fur the following leasons : — 
 
 (a) The Marriage of Missionaries promotes their immorality, 
 
 entangles them, and turns them into ccwards. What do our 
 
 ret ilers think of our having to defend the Jesuits against the 
 
 accusation of non-Christianp, that tlje nuns are the wives of the 
 
 Jesoits ? (6) Protestant Disunion. This is au exaggeration 
 
 (W, 295 fF). {c) Protestant Intoleratir<— whereas Rome shows 
 
 it (W. y/)S ff.). She boldy cljarges Kvangelical Missions Defects of the 
 
 with unfruitfulness. Cardioals Wiseman and 31arshall have ^'"'J'^'^^^t 
 
 syrtem. 
 pli'.inly stated their intention of provinjr « foul prix that our 
 
 Missions are fruitless, (//j She assiduously spreads the news 
 that we buy converts, whereas Rome in India through its open- 
 hamledness throws obstacles into the way of Protestatit Missions. 
 (e) She unflinchingly affirms that Protestant Missions have not 
 the least value as civilizing or moral agencies, nay, that they 
 are guilty of the extinction of the South-Sea Islanders ! She 
 declares that the Protestant schools are miserable and fruitless 
 heretical effort?. Rome knows how to throw dust into people's 
 eyes through showy Colleges, Seminaries. &c,, whilst she pur- 
 posely neglectc education in the mofussil. We appeal to the cen- 
 sus. (^/') She brags that any Protestant success is mostlv show, and 
 that Protestant Missions are far more expensive than tlie Catholic 
 ones Rome rendering no public account, it is difficult to 
 control her. Anyh'<w she ought i.ot to favour the impression 
 as (W. 316) if, e f/. the frs. 6,725,000 coU-cted by the R. C. 
 Foreign Missions in Lyons represent the total expenditure of 
 tU her Missions, As to cheapness, the reverse can be proved. 
 
 Rome, by her intrusion, aims at checking, nay paralyzing, gi ■ ^.-j^ 
 Protestant Missons. She would hare found ample work in her Protestant 
 former totally abandoned and neglected mission-fields had she ^^^•*''^<^"*'- 
 but wished to instil new life into her merely vegetating 
 Christians. Instead of doing this, however, large tract/; in 
 Middle and South America, West( rn Africa, and even in India 
 
238 rm: .//.-srr/- wvAyoE. 
 
 Second Pay. .j,,j (Jhina, were purposely neglected, or badly provided for, and 
 the field occupied by Protestant Missions was systematically 
 invaded. What Protestant has not road with deep fni()tion,how 
 in the name of the Pope. Religion, P'rance, &c., Protestant 
 Mirsions in Uganda, Madagascar, Samoa, Tahiti, Wiii, the 
 (.'arolines, Hawai, &.c., were overrun and greatly damaged I As 
 God has granted great victories to His Gospel, the Romijih 
 (Church is moved with choler, and insist on '• ( "eternni censeo 
 Missioneni Protestantem esse delendam." 
 
 Jf.f^^^\f IV'. Let ns pass on to notice the aKxUinries of the Jf-snita. 
 
 Auxiliaries. They are many. " The papal or Jesuitical Church," as Jiirg 
 says, '"collects her forces for the apocalyptic battle." 
 
 Je.suitized R. All the members of the Jesnitized Roman Church aro the 
 
 Catholics. ^^,p]j ,|[.ii|[.(j^ reliable and eager helpers of the Jesuits as it suits 
 their interests to belong to a world-conquering Church. In 
 1872, when the Jesuits were ejected from Germany on account 
 of their machinations, an ultramontane (.ieiman Newspaper 
 wildly exclaimed ; "' Go to and send off tlie Jesuits ! Let all 
 the world hear our confession, that the teaching of the Jesuits, 
 and the aim of the Jesuits is that of every Roman Catholic 
 priest. We Catholics desire to be ultramontane-clerico-jesu- 
 itical, and no power in the whole world will succeed in changing 
 us" (E. .344). We ought to observe that since the Carmelites 
 have ceased to be their pastors the Roman Christians in South 
 Canara are less friendly and more supercilious in their dealings 
 with Evangelical Christians. 
 
 Afflliati of the There are two kinds o{ Jesuits, viz., those in cassocks and in 
 
 .Tesuits. short coats! The latter are the "affiliati" or Crypto-Jesuits, 
 
 emphiyed as higher and lower officers of Government in any 
 department. These are " nmst dangerous ; '" "they form tlie 
 invisible foundation, deeply inserted into the world, on which 
 the bold edifice of Jesuitism is erected, cap.«l)le of braving all 
 storms." We are aware that the Jesuits for evident reasons 
 deny the existence of this corps. Ignatius himself repeatedly 
 received such secret meml)ers into the order, and yet they 
 continued in their former high worldly calling. There is no 
 knowing how many side secretly with the Jesuits ; also Protes- 
 tants are among their satellites and accomplices, a fact, kept 
 hidden which, however, occasionally transpires at the time of 
 their death, (There were Protestant admirals, olergymen, &c., 
 
PAPEK BY THE REV. C. A. DIEZ. 239 
 
 among tlif ni.) Who can tell wluit valuable assistaiiee these Seo'jxd Dat. 
 select troops have rendered already to the Society of Jesus, and 
 what services they are still capable oi' dning secretly and luisus- 
 pectedly for them (E. 46, 47) I 
 
 As dangerous to our cansu are iincooerfed Protpstarits. Protestant 
 They confduud relij^iousness and ]>iety vvith hypocrisy and "®'^P^*"''' 
 humbug, and entertain a strong suspicion of clericalism and 
 priest-crafr. Hence tleir hatred of a life in God. As liberals 
 they consider themselves bomb-proof against Roinish aggres- 
 sion, bbmie any effort of strengthening Prot. life and seif. 
 rcsnect, and side with those who ridicule precautions as Evang. 
 pusillanimity. Thcy are often prejudiced against the institu- 
 tions of their own Church, and even charmed with the bewitch- 
 ing- and [lasquilant style of Janssen and his consorts, who decrv 
 their Church, History, Home and Foreign Missions, lay-helpers, 
 deaconesses, and so on. As superficial observers they are struck 
 with, and admire the outward unity and strength of, the Romish 
 Church, and harp on Protestant disunion, the rabies (heologt)- 
 rum, and so on. — -As materialists, the show, pomp and worldiv 
 majesty of the Romish Church make deep impression on them, 
 and they despise the simplicity, sobriety, and holy dignitv ol" 
 their own Church. Fond of pleasure and divertissement, they 
 love the polite, pleasant, neatnil company, and the sparkling 
 Spanish, Italian and French wines of the Jesuits. — There is 
 often a sad want of self-respect, religions dnty. and principles 
 displayed by Protestants in high life who under the f)h'a of 
 conciliation, but in reality because they Hnd Divine Services too 
 wearying in Protestant Churches, attend Roman Catholic High- 
 Masses for the sake of music and pastime, giving offence to 
 their co-religionists, especially to the weak i.n faith, and help 
 the Romish Church to vaunt of concessions. There are also 
 many in power all over the world who treat the Jesuits with 
 more consideration than Protestant ministers, iiecanse thev 
 fear their influence and power of doing harm. All these help 
 the Jesuits and are not aware of the immense injury thev do to 
 God's Kingdom. 
 
 The mos< po.'rfr//// ally, however, is iiioneii. The income,, 
 
 1 1 • • 111 Monev. 
 
 ot the Ro:nish f'aurcii is immense, and the channels tilling 
 
 its eotl'ers aro iniiinn.'rable. That the .li-suits are fabubtusiv 
 
 rioli is an axiom in s|iito of their pleading povertv. We 
 
240 riii: Jesuit ADVAycE. 
 
 Second Day, are unable to state what large sums of luoney i-'O for tiie sup- 
 port of agents and newspapers all over the world, India not 
 excepted, for tlie sake of cieating a favourable impression of 
 the Jesuits and tlieir Missions. Wiien we look at the financial 
 share of the Jesuits in the thirty years' war, we may be justified 
 in expressioti our well-^roumled fears that tiieir money will 
 still tind eniplnyment in the last forcible counter-reformation 
 and in the apocalyptic battle. 
 
 We regret our having to write all this, Ijut we beg to state 
 that to the best of oiu' knowledge every assertion and expression 
 are supported by stern facts. We are aware, that a special 
 paragraph ought to liavt; been devoted 1:0 show how the n-.oral, 
 menial and intellectual health of mankind is affected by that 
 movement. But what has hcQW said will convince us of immi- 
 nent danger, the solemn diitv of discerning the si(/ns of the 
 fimt^s- (Matt. xvi. 3), and of coping with the inimical array of 
 forces endangering public welfare. This suggests the question : 
 
 V. T17i«^ -is nicumhent on Evdnt/eUcal Christians, especially 
 Missionary Societies aii'l Missionaries, in order to meet this 
 einer(/i'Hr,y'l We must encpiire Imw eflicient remedies can l)e 
 secured. The fdlowing are sngi^ested : — 
 
 (i) Respectimj our i}rinciplc as tlie kingdom of Christ is not of 
 
 tills w'orld, we have bound ourselves to imitate Him in eschewing 
 
 the arm of tiesli and relying on God and His grace alone. Although 
 
 we may succumb for the time, we expect help from Hi.u alone 
 
 (Matt, xxviii, 18), luid rest assured that the kingdoms of the 
 
 world will beco'ne the kingdom of our Lord and HisCiirist; 
 
 and lie shall reign for ever and ever. (Rev. xi. 15.) 
 
 (ii) Conceraiiu] oar relation toiuards God "fi^t '^^\\\'i\x^\i^x\.\vAi — 
 
 lowanls ( !oil. ' 1 1 1 • 1 1 
 
 As He which hath called you is holy, so be ye holy in all 
 
 manner of conver.sation (1. Peter i. 15 and IG); Tliat we 
 
 take pleasure in intirniities for Christ's sake, for, as Paul said, 
 
 when I am weak then an 1 strong (11. Cor. xii. lU); That 
 
 we clinu; to Christ, who of (lod is made unto us wisdom, and 
 
 righteousness, and saneiitication, and redemption (I. Cor. i. 30). 
 
 „ , (iii) Our dutv towinls thf. Jiret/inn — " If we walk in 
 
 Towards om- , ,• , , tt *••,,■ , 1 ■ n 1 ■ l\ 
 
 Ni-iirlibinu'. "*'' ''»"t, as lie is in the lioht, we have tellowsbi|) one witli 
 
 another, and the \>\<>nd of Jons ('htist His sun cleauseth us 
 
 troni all sin '" il. .luhu i. 7). May we esteem those "'who 
 
 liad l)een with .fesus"' ns our liretluen, ol)servi- a due regard 
 
PAPER BY THE REV. G. A. DIEZ. 241 
 
 for each other's sphere of labour, take a warm interest in ^^^'^ond Day. 
 each other's welfare, and though we march detached, let us 
 strike unitedly. .S|)£'cial attention ought to be paid to the 
 Jesuit advance in tlio world and in India in particular, and 
 be made known by means of an English Church Paper. 
 A permanent Committee, connecting this and the following 
 Decennial Missionary Conferences iu the capacity of Cen- 
 sus Committee, Editorial Sub-Committee, defenders of the 
 Evang. Missionary cause, &c., representing all the different 
 Missionary Societies, seems desirable. The members ought to 
 reside in the capitals of the different Presidencies, &c., and may 
 number 12 or more. 
 
 (iv) Oar obligations towards oar churches may briefly be 'inwards our 
 stated: — Pray for a rich outpouring of God's Spirit on all ' "" 
 churches and missions, for we want converted men and 
 women. Employ all means at our disposal to ground our 
 (christians in their lioly faith, and as is done in the Protestant 
 Diaspora among Roman Catholics in Germany, teach them 
 "the consonant and dissonant teaching of the Evangelical 
 Protestant and Roman Catholic Churches." Let us devote 
 ourselves to Sunday Schools, Young Men's and Women's Christian 
 Associations to raise the rising generation mentally and intel- 
 lectually. The history of the world, that of England, Germany 
 and North America in particular, the history of the church and 
 missions, biographies, and so on, should receive special atten- 
 tion. Let us not be backward in fostering higher education 
 not only for future labourers in the Vineyard of God, but also 
 for our Native Christians to avoid their being pushed into the 
 background. While we inculcate on our Christians humility, 
 forgiveness of injuries, and love in their intercourse with 
 Roman Catholics, we must warn them to guard against any 
 heretical contagion, and to eschew matrimonial alliances which 
 only end in misery and apostacy. 
 
 (v) We owe also attention to Europeans and Eurasians m t^ 
 
 .,,.,. ,. _. ... . , ' To Europeans, 
 
 especially m dissuadmg Evangelical parents from sending their 
 
 children to Roman Catholic institutions. 
 
 (vi) In mentioning our relation towards Roman Catholics The Crfcd 
 
 and Jesuits we hold unswervingly to the Creed of the Apostles ^"'^^es, the 
 
 which unites us ^vitll our Roman Catholic fellow-Christians, and separates .^^^ 
 
 the cont'essiou of the fathers of the Reformatioa which separates 
 
 31 
 
242 
 
 THE JESUIT ADVASCE. 
 
 Sbooni) Day. 
 
 To wardK 
 Ha.ithcu. 
 
 th^ 
 
 The eTil o 
 Romaiiiuut 
 
 us from them. (Dr. Sc/iuizesSjjeech, U^iitenbenj, 'Slsi Oct. 1892. 
 Remembering what manner of spirit we are of (Luke ix. 55), 
 let lis follow Christ, Who when He was reviled, reviled not again, 
 when He sulfered He threatened not, but committed Himself 
 to Him that judgeth rig-hteousl}^ (1 Pet. ii. 23) and made inter- 
 cession for the transgressors (Jes. liii. 12). Let us pray for 
 the enlifihtenment and conversion of the Eoman Catholic Church 
 and the Jesuits, and thus by well-doing heap coals of fire on their 
 heads (Rom. xii. 20), but also ask God to confound their plans 
 for the destruction of IHs Church. Whenever Christ's cause is 
 attacked and at stake, let us not quietly pocket calumny and 
 insult, but in a dignified manner refute it. 
 
 (vii) Lastly our relation towards the Heathen. The way in 
 wliich we are being discredited auiong the heathen by Roman 
 Catholics, refers as well to our preaching as to our persons. 
 We are told our religion is to be found nowhere else but in north 
 and South Canada, that we are not Englishmen but foreigners, 
 that the Queen of England is a staunch Roman Catholic, and 
 so on. It is not so easy a task to convince even somewhat 
 educated Hindus of the opposite. Many think we are wicked 
 men who discredit reliable information, and cast a slur on 
 respectable people! Let us not become tired in interceding for 
 and bearing patiently with the misguided, till the Lord takes 
 away the covering from tiieir hearts. 
 
 Lift up your heads, O, ye gates ; even lift them up, ye ever- 
 lasting doors ; and the King of Glory shall come in. 
 
 Who is the King of Glory I The Lord of Hosts, He is the 
 King of Glory (Ps, xxiv. 9, 10). 
 
 K. C. = Eoman Catliolic. 8. J. = Society of Jesus. E. = E. Eisele, Jeauit- 
 ismua and Catholicimus. Eine Studio, Halle 1888. C. = Explanation of 
 the Epistles und Gospels by the Rev. Leonard Goffin, 19th edition. 
 New York. W. = Protestanische Beleuchtung der rbmischen Angritfe auf 
 die evangelische Heidenmission, von Dr. Gustav "Warneck, Gutersloh 
 1884. 
 
 SPEECH 
 
 By H. Martyn Cla.rk, m.u., cm., C.M.S., 
 
 Amritsar, Panjab. 
 
 Romanism is root and branch an evil thing. We shall never 
 
 be able to arrive at right conclusions or formulate an effective 
 
SPEECH B7 H. MARTYN CLARK. 243 
 
 policy in regard to it until we realise that this foul thing-— Ssoond Dxt. 
 
 Popery — is in no sense a branch of the Church of Christ, but is 
 
 rather the enemy of Christ, and one of the greatest hindrances 
 
 to the spread of His Gospel, to-day aa in the past. Romanism is 
 
 essentially old paganism with a veneer, often extra thin of 
 
 Christianity spread over it. After the Baptism of Coustantine a 
 
 new order of things set in for the Christian Church. The 
 
 heathen came into it in swarms and brought their heathenism 
 
 with them. Old gods, aye and goddesses too, and idolatrous 
 
 ceremonies were whitewashed, as it were, and went forth with 
 
 a new lease of life dubbed with Christian names. So the seed was 
 
 sown and the old heathenism rejuvenescent has grown and 
 
 developed and is to-day flourishing in our midst under the 
 
 guise of Christianity falsely so called. The old heathen leaven 
 
 is as strong in Romanism as ever it was, and the poison of 
 
 Popery is none the less virulent because disguised in these 
 
 latter days in many a specious way. Protestantism to-day is more 
 
 than ever the cause of "God's light and truth against the 
 
 devd's falsity and darkness." Rome's boast is that she is 
 
 unchanging. Let Protestants be careless if they will, and treat 
 
 the words of those who seek to arouse them to a sense of the peril 
 
 witli which their national life is threatened, as the warnings 
 
 of Cassandra, none the less is Rome steadily on the alert 
 
 indefatigable in her effort to enslave them ; wise to wait if 
 
 need be, knowing well when to speak, skilled in every method 
 
 for throwing dust into Protestant eyes, not only engaged m deftly 
 
 spreading nets for Protestant feet but rejoicing in that she gets 
 
 the silly geese to help in the spreading of them. She is the jj^^. ^^^ 
 
 same in art and falsehood, the same in purpose that ever she changeable- 
 
 was. The same also in her mad hate of the true Church of"^'^' 
 
 God. The murderous heart of Popery is unchanged, and will 
 
 remain so as long as there is a difference between darkness and 
 
 light, between the carnal ai;d the i-piritual. Let Christians 
 
 realise that this system is no Church of God. It is heathenism, 
 
 nay it is a wrong to heathenism to compare the two, for 
 
 Romanism has the greater sin in that it says it sees. 
 
 Not onlv is Romanism the enemy of God, it is the enemy of ^ 
 
 ,.,',.,.., , ,. . ... . , , ^ ^ Its Daneiul 
 
 manknid. Civd and religious liberty wither before its baneful influence, 
 breath. It brings a curse to a land and nation against which no 
 natural advantages, however great, are of any avail. Ruin and 
 
244 THE JESUIT ADVANCE, 
 
 Second Day. degradation and blight are in its train. It has wrought no 
 deliverance on the earth wherever it has gone, and there is 
 neither help nor hope for mankind in it. I cannot further 
 enter into this aspect of the question , The matters I have 
 stated categorically arc capahlo, as matters of fact, of Jiistorical 
 proof; and for details 1 refer any who desire thein to the 
 " History of Protestantism," a fascinating volume — by the late 
 Dr. Wylie, and to the " Two Bahylons '' by Hislop, n, book 
 which is a treasure-house of learning and research. 
 
 Il,-,„^j,„ [ pass by also tlie tremendous social evils which are the out- 
 
 Catholic come of Popery, and go on to consider ilic matter of Romanist 
 
 Missions. I premise that our war is not with individnals bni 
 with principles. We are not concerned with Romanists but with 
 Romanism, and T add further that Romanism now-a-days is 
 nothing but .Jesuitism, which again is a deeper depth in a 
 degraded thing. 
 
 MiMipr("<"ii ^^ '^ *^^^ fashion now-a-days in many quarters to belittle the 
 tiitioiis. Protestnnt Missionaries and to magnify those of Romanism. 
 
 On tlie one b.Tud you have the " good father " (he is always 
 called 'good') with his celibacy and his exemplary life and 
 rosary and mariolatry and Immaculate Conception and all the 
 other modern improvements, leading a quiet, gentle, peaceful, 
 holy life, as full of moral perfections and missionary virtues as 
 the proverbial egg is of meat. On the other hand you have the 
 lazy Protestant with wife and child and home, a being with 
 human hopes and fears and sympathies, dwelling amongst men 
 as other men do under his own vine and tig tree. That is all 
 the belauder of Rome cares to see. Of the noble endeavour 
 and gracious self-denial ami toil of his holy life the caviller sees 
 nothing, nor will ht> enquire into the glorious victories which 
 (rod has given and is in every land abundantly giving him. 
 
 ^.,p^..i). What have Romanist Missionaries done in the world, sav in 
 
 to History. the past four centuries ' What nations have they raised, what 
 literature have they created, to wliat land have they been as the 
 dew on the mown grass, and what communities of men stand free 
 to-day and thank God for the life and truth which Romanisin 
 brought them and which has made thcin free!' Let History 
 answer. What has the "good father " to shew. They went to 
 Japan, and as a result that island, where a nation i< now being born 
 
F!rEEOHBYH.MARTYSCLABK. 245 
 
 in a day as the fruit of Protestant Missions, was shut fast against Second Dat. 
 C'hristianity and notices were pasted up "If tlie Christian's 
 (!od comes to this cnuntry Fie shnll have Ills head cut oflf." In 
 China, liow much of our present missiouaiy troubles, riots and 
 massacres, do we not owe to them ? South America and Mexico 
 witness to the sort of converts Romanism makes. Romanism 
 came to India with the infamous Inquisition, introduced, as I 
 beheve on good authority, at the instance of that much be- 
 lauded, poor misguided man, Francis Xavier. Men were torn 
 and mangled, killed, maimed, crushed here, in the lame of 
 the gentle Jesus, Who of His clemency healed the ear of Malchus 
 and prayed for His enemies. Popery came with the mission of 
 |{obert do Nobile who went about as a high caste Rrahman, 
 wearing the idol mark, confoiming to heathenism in all things, 
 and trying to win men by letting them keep the old, ii' thev 
 would only change the names of the old to those of Christianitv. 
 Force and fraud alike failed. Now Roii.anism lias come again. 
 It has learnt by failure that it has no mission to the people of 
 this land. What can it teach the iconoclastic Muliammadan .' 
 What has it to give Hinduism with its gods and penances l)v 
 the side of which Romanist penances are ])ur(; luxury ? It 
 translates no Bible, it can teach no truth. The policy now is 
 to follow in the wake of Protestants. The astute Romanist 
 says : " We will let the Protestant missionary break the soil and 
 sow the seed and gather in converts, and then we will step in 
 and convert the converts." Let Protestant missionaries look 
 to it as surely as God gives them sheep they may expect ihe 
 wolf. Foolish and blind to the teachings of historv and the 
 signs of the times will they be if, when the inevitable' come«, it 
 finds them unprepared. 
 
 So far the IJomanist Missionaries have made a descent on jj. „i.4ii 
 three fields, in each of which there is a large Christian comrnu- *'''ff'"b'^ eii- 
 nity, viz., the Krishnagar Mission of the Church Missionary '■'■'•'"^'""•■"^''• 
 Society, Chota Nagpur, in which the German Evangelical 
 Lutheran Mission and the S. P. G. are at work ; and the 
 Sialkot District in the Punjab which is manned bv Missions of 
 tlie Church of Scotland, United Pre>bvterian Church of America, 
 and the Church Missionary Society. In each and all of these 
 districts the Romanist attack has been developed on precisely 
 similnj- lines. 
 
246 THE JESUIT JDVAl^CE. 
 
 Secoitd Day. Tlieir manner of work is a system of proselytizing, and this 
 they carry on by every means in their power. Perverts are of 
 The Puujtib. course re-baptized. In the Punjab they began by hiring a 
 iniiiiber of persons lacking in reputation and dissatisfied, and 
 sending thorn to villages where there was more or less of the 
 same feeling existent;. They ])ieached against the missions, and 
 missionaries made free use of money, and made the wildest pro- 
 mises of help. All who came to see the new mission were taken 
 in, well-lodged and fed, and in somecases sent home in carts. On 
 Saturday regular entertainments were ready for all who would 
 come and attend Sabbath Services. They bought the Christians 
 outright by giving some of the leading men among them a 
 salary, provided these men would bring their clan with them into 
 the Roman Church. In one village tliey hired seven persons, 
 paying Rs. 30 a montli to the Christians, besides paying two 
 Christian teachers Rs. 21 to teach them, and a Muhammadan 
 Moulvie Rs. C, a month for holding a nominal school in the 
 village, making in all Rs. 57 a montli invested in the purchase 
 of a small village. Besides hiring these they give food, cloth- 
 ing and sweetmeats. They secretly stole away Ciiristinn 
 l)oys from tlie American Missions' Boarding School at Sialkot. 
 The cost of tlie mission was enormous, 
 ^'^o^'"* In ('hota Na2;pur during the last 7 vears the Jesuits have been 
 
 very active, aiid there, too, the Inies ol work have been as m the 
 Puiijiib. They took advantage of the land question which is 
 agitating Chota Nagpur, and made all kinds of wild promises. 
 Some thousands of heathens and about 1,.500 perverts were in- 
 duced to join them. They abused the Protestant missionaries, 
 sneered at rlic tact that they married, accused them of perverting 
 tlie iiilili'. TIk'V gave away monev lai'gely. To give a sample: 
 Mr. llahii, ill charge ot the Gossner Mission in Chota Nagpur, 
 writes : "To (|aotc only one instance, out of fourteen families 
 who left my conn'regations and joined the Roman Mission, tive 
 have been secured by granting fixed salaries to the heads of 
 them, two of these having been elders who never before received 
 any pay ; five have been bought over by the gift or loan of money, 
 two by the promise of assisting them in land ditHculties; and two 
 by permitting them to drink intoxicants. Only recently I came 
 to know that a Jesuit himself went to one of our elders, telling 
 him that he was a fool for working without pay, and promising 
 
8PEECR BY 11. MARTYN CLARK. 347 
 
 him that he would be gladly paid it* he became an older in the ^econd^Dat. 
 Roman Catholic INIission." 
 
 Another method is to tell the Christians that in their Mission 
 no preparation is required for receiving the Saciameuts. Fur- 
 ther, they allow their converts to observe caste rules. They 
 meddle continually with the occasional quarrels of Christians, 
 skilfully foment them, anJ turn them to their ow n advantage. 
 Money, too, is lent at interest, and when, as always happens, the 
 poor borrower cannot pay his debt, it is cancelled if he joins the 
 Romanist Communion ; the debt, however, is in abeyance, and is 
 kept in terrorem should tlie convert tend to relapse into heresy, 
 A favourite method is to appoint a leading man in a village how- 
 ever ignorant he may be, on five or six rupees a month, and to 
 continue the payment as long as he brings in converts. 
 
 Saddest and most satanical of all the methods, however, is the 
 deliberate encouragement given by the priests to habits of drunken- 
 ness and vice, whereby Christians are rendered unlit for meni- 
 liership in their own churches. They are put under discipline 
 and thereupon the Romanist.? receive them gladly. 
 
 I have now said enough to shew you the nature of the work 
 done by the Romanists, and the methods by which it is carried 
 on. The weapons of their warfare are carnal, intensely so. 
 They neither preach, nor teach, nor do they distribute the Word 
 of God. Popery, I found on personal enquiry, had not even 
 penetrated skin deep into the perverts in the Punjnb. The 
 liturgical services and glories of Mary were neither understood 
 nor appreciated. Thus I found a Christian who had been 
 inclined to join the Papists, but was disgusted to find they prayed 
 to Mary, '' who had crumbled into dust long ago.'' Nor was he 
 l)etter pleased with their ritual or their way of worship, which 
 lie tersely described thus : " The father stood at a tai)le and a 
 man stood behind holding the shirts of his robe. Then the 
 father rang a bell and poured wine into a cup and drank it all 
 himself and gave nobody else any" — that was all the idea the 
 celebration of the Mass conveyed to him. 
 
 The practical question still remains: how is tne Romanist Defensive or 
 onset to be met ? A defensive war is usually a losing war. I oneubivc. 
 counsel strongly that we should not wait to be attacked, but, 
 wherever Romanists are, should persistently, strenuouslv and 
 most unflinchingly carry the war into the enemy's camp. 
 
248 
 
 THE.TESUJT ADVAyCE. 
 
 tack. 
 
 Second Day. Good concise handbooks of Romanisui and tracts on it and 
 Means of at- its teaching should bo prepared and published, for the use o\ 
 pastors, students, teachers and for distribution, Pubhc lectures, 
 ])opular in character, concerning Romanism and its history and 
 its doings are very valualjle, the more so if they be abundantly 
 illustrated. Hurry them witb the fire of the magic lantern as 
 well as the Sword of the Spirit. Much is to be gained by en- 
 lij^htening the heathen and Muhammadans concerning Papists 
 and their doings. Thus, in the Punjab, when the Romanist tide 
 was at its ftood in the district, I found the Non -Christians 
 were like Gallic cFirino- for none of these things, but on the 
 whole they much preferred their old friends the Protestant 
 inissioMiries, who did not drink, were kind friends, could un- 
 derstand them and make themselves understood, and who never 
 were alone with women or had them confess to them. 
 
 There are many other ways in which any one with a quantum 
 of the wisdom of the serpent can checkmate the Papists without 
 compromising in the slightest the innocency of the dove. Into 
 these I will not here enter in detail. 
 
 Amongst measures defensive the first place must be given to 
 the systematic teaching of the Word of God concerniMf^ the prin- 
 ciples of Christian life and faith, and to verv definite teaching 
 concerning the evils and errors of Popery. The practise of 
 committing a selection of texts on such subjects to memory is 
 highly to be recommended. 
 
 As reo'ards further measures missiouaries elsewhere should 
 take a leaf out of th« book of their Punjab brethren. In view 
 of the Romanist invasion, the Church Missionary Society, Ame- 
 rican Presbvterian Mission, U. P. Church of iVmerica, Church of 
 Scotland and the Baptist Mission, in short every Society at 
 work in the Punjab, with the exception of the S. P. G., appoint- 
 ed dele^'Htes to confer and to take onimon action concerning 
 this matter 
 
 The delegates met and devised a common plan of attack and 
 defence whidi has been accepted by these missions. In the 
 coarse of their valuable report they laid down rules for common 
 <»-uidance concerning candidates for Baptism, Teaching, Inter- 
 Communion, luter-Mission Discipline, Work in commoa, Social 
 Advancement Councils, Buildings, &c. 
 
 Meaus of 
 defence. 
 
 Co<operatiou. 
 
DtscusstoiJ. 249 
 
 We have scarcely a pervert left now in the Panjab> Those Skcond Day. 
 who left have almost all come back again. Similar plans in 
 other parta of the land would, iu likelihood, give equally blessed 
 results. 
 
 T he Romanist lion came roaring to devour us. Because of 
 his coming our Panjab missions were drawn the closer together, 
 and thus were we enabled not only to rend the devourer, but also 
 to eat out of him the sweet honey of a closer union and a more 
 living and mtelligent sympathy with one another. Why should 
 not brethren elsewhere have the like happy experience? 
 
 Let us be united, have right views on the subject, have a Unity. 
 defined policy of preparation and of attack, let us steadily pur- 
 sue it before the enemy is on us, and let all our teaching be of 
 the law and the testimony — so shall we be ready, and by God's 
 blessing it will be ours not only to bring men out of the dark- 
 ness of Heathenism and Muhammadanisin into the light of 
 God, but it will be ours also to keep them in the pure faith, 
 nurture and admonition of our Lord, Who will Himself keep 
 them and us from falling, and will present them and us one day 
 at His coming, blameless and with exceeding joy. A last word — 
 it is only Protestant apathy and disunion that makes Romanism 
 the least bit formidable. 
 
 The meeting being now open for discussion 
 
 The Rev. J, E. Padfield, b.d., C, M. S., Mnsulipatam, Dissent from 
 said : — " In the few remarks I may make (ui the subject before us sweeping 
 I cannot refrain from expressing my strong dissent to the general statements, 
 tone adopted by the appointed speaker, as well as to the 
 expressions used iu the course of his address. I have no fear of 
 being misunderstood by those who know me, and the fact of 
 my belonging to the society to which 1 have the honour of 
 being attached, is of itself a sufhcient proof that, personally, I 
 have no predilections for the Church of Rome in general or the 
 Jesuit body in particular. Still at the risk of being misinter- 
 preted, I must protest against the tone and expressions of the 
 previous and appointed speaker. The subject before us is, 
 practically, how best to meet the Jesuit advance in India, and I 
 venture to submit that this is not best done by making such 
 sweeping statements as we have listened to this afternoon ; 
 such a mode of dealing with the matter is calculated rather to 
 prejudice our cause and thus to defeat the end in view. We have 
 been told that the Church of Rome is not Christian ; that it is 
 as bad, if not worse than, heathenism ; that it is not only 
 immoral but that it teaches immorality, and very much to the 
 
250 
 
 I'HE JESUIT AVVANCE. 
 
 Church of 
 Rome not 
 wurse than 
 •• hcHthen- 
 ism." 
 
 StroN'D Day. gaiuf cflfct. Now wc kiiun ihal the Church of Rome ii iu very 
 serious error, indeed that some of its do-^mas are viUlly erroneous, 
 still wu HUibt remember that, though mixed with nuieh that is 
 I'alsc, it still holds the great fundamental doetrine;- of (he Inearna- 
 tiou and the Atonement, that it liolds the threegreal ereeds, and 
 that it uses the same Holy Seripturesas we do, uot in the purity 
 Hud with the finality that we do, I admit, still 1 do not see how we 
 can stigmatise such a Church as worse than heathenism with all 
 its unutterable abominations. Dr. Clarke is a member of the 
 Church of England, and as sueh, he )uust know that our Church 
 acknowledges the Holy Orders of the Church of Koine, seeing 
 that, when a Roman Catholic Priest comes over to the Protestant 
 Church, he is not reordained before being admitted to our priest- 
 hood. Surely, the Church of England does not acknowledge 
 the '" orders" of that Avhich is heathen or worse than heathen I 
 Those who may happen to have friends or relatives belonging 
 to the Church of Rome, deeply and vitally in error though it 
 may be, cannot but resent sueh statements as have just been 
 made. Where does the speaker get his proofs that the ('hurcli 
 of Rome teaches immorality.' We have had much denunciaiiun 
 but no attempt had been made to establish the statements 
 made. I suppose all will acknowledge that there is no more 
 Ipriest-riddeu country in the world than Ireland, and yet the 
 Ipurity of the Irish women is proverbial. As a missionary, too, 
 I cannot forget such men as Francis Xavier, When one thinkb 
 of such a man leaving, as he did, and giving up entirely, all 
 the allurements and pleasures of the most brilliant court in 
 Europe and doing this to preach Christianity, as he knew it, to 
 the poor heathen of India ; when one pictures such a man 
 wearing himself out in this country and eventually laying 
 himself down to die, an outcast, on the distant shores of China 
 all with the same object in view; when one thinks of this, I 
 say, knowing though we do, that much that he taught was 
 erroneous, still recognizing the spirit that prompted the man 
 and the object of his desires, I cannot for my part class such a 
 man as worse than a heathen. I hold no brief for the Church 
 of Rome, and I am as steadfastly opposed to its erroneous 
 doctrines as any one here present, but 1 maintain that the use 
 of such intemperate language is not the best mode of meeting 
 the advances of that Church in this country. 1 would 
 B;hle kuow- '''^y' ^each your people ; teach them the Bible ; prove to them 
 leige the best from God's Word, and teach them to be able so to prove for 
 antidote. themselves, that the errors we deplore and detest are opposed 
 
 to that Book. Let your agents and people be thus taught 
 and prepared, and then you need not fear much the efforts 
 and devices of false teachers; that, to my mind is the most 
 effectual and Christ-like wav of meeting the Jesuit advance in 
 India." 
 
 Francis 
 Xavier. 
 
m^cu>iF(TOf^. 251 
 
 The Rev. G. H. Rouse, m.a., ll.b., B. M. S., Calcutta, Secoxd Day 
 id: — There is another part of India where the Roman Catho- *, j "T" 
 lies have n^ade a determined onset on Protestant native of pronely H? 
 churches ; I allude to the district south of Calcutta. There iug. 
 is here a Christian communitv of al)out 5,000, connected with 
 tlie C. M. S., B. M. S., and L. M. S., Missions. About 20 years 
 ago Roman Catholic Priests began to enter the district, four or 
 five European Priests settled there, and did their best by money 
 aid and in other ways to draw all the Protestant Christians to 
 their own community. They were always ready to receive 
 persons whom the Protestant missionaries had found it neces- 
 sary to put under discipline ; they took Protestants into their 
 pay ; and to those who were in distress they would lend money 
 without interest. As long- as these people I'emained connected 
 with them, nothing was said ; but if they wished to return to 
 the Protestants, the money would at once be demanded, and 
 frecpiently the money had been spent, and the debtor's were 
 therefore in the hands of the Priests. Underthese circumstances 
 many joined them, and for a time they were anxious as to the 
 consequences. I feel, however, that they have come to the end 
 of their tether for some years. Very few join them (now, and 
 a large number of those who did join them have managed to 
 come back. Some years ago our people would tell me, so and 
 so has joined the Catholics and is anxious to come back, but he 
 owes them forty rupees and has nothing to pay. I would not 
 have given the money to enable the man to come back, even 
 if I had it, as that would have encouraged others to go 
 over in the hopes of being helped to come back. When they 
 found that it was easy to get into the net, but very difhcult to 
 get out of it, they were not so ready to go over, and for many 
 years the aggressive efforts of the Romanists have borne little 
 iVuit. There are several things which I think are likely to 
 prevent Romanism from becoming poj)ular among the Natives. 
 'J'he people do not wish to become adherents of a roreigu 
 idolatry, they prefer keeping to their own native article, and 
 Protestant (christians feel ashamed of going back to idolatry. 
 The idea of women, married or otherwise, confessing to an 
 unmarried man, and telling him all their secret sins of thout»hf 
 and life, is hntefnl enough to an English Protestant, but it is 
 still more abhorrent to Native ideas of proju'ietv. T think also 
 the IJomish Priests lord it over the people in a way which is not 
 pleasant. So far as my experience goes they do next to nothing 
 among the heathen, i cannot say for certain what ihev have 
 done in this way, but I have heard only of oiie man joining 
 them : some time bePore then he had intimated to me that he 
 would be willing to join the Baj)tist communit}' if only some 
 dithculty about Rs. '20(T could be settled, which,'of course, I did 
 not attempt to settle. Some years ago a priest told me that 
 
252 THE JESUIT AVVAA'OE. 
 
 Second Day. ^^^g Natives care for nothiug hut " pice and rice," and this I 
 fancy is their general idea. In 1877, I had a long discussion in 
 Bengali with a priest in the dis'tiict, which did good ; and the 
 arguments I hrought forward in it expanded into a little 
 Bengali book which I wrote on the subject. The substance of 
 
 Tlnee what I would say is this : (1) " It must needs be that offences 
 
 Bu ingestions, will come;" Ronianism in India is a foe, pure and simple, to the 
 Gospel, and we must put up with it as one of the chief 
 "offences" which in God's providence we have to meet with in 
 our work. (2) It is an evil which will not make much headway 
 in the long run. (3) It must be our aim to instruct our people 
 in Bible truth, and we need not fear the result. 
 
 The Rev. W. J. Gladwin, Editor uf the Lidian Watchman, 
 pleaded for direct efforts for the salvation of the Romanists in 
 India: (I) They are deceived by a false Christianity. (2) They 
 stand in the way of true religion. (3) The divisions among 
 them indicate an awakening towards the truth. (4) They receive 
 tracts, Scriptures, &c., more readily than formerly. The great 
 need is earnest, careful, soul-saving Gospel workers to go 
 among them to win them to Christ. Let special prayer be offer- 
 ed that God would send forth labourers into this department of 
 our Indian iMission work.'' 
 
 The Rev. M. H. Mouy, Independent Missionaiy, Bombay, 
 said :— " I am sorry the Conference Committee did not use the 
 word Ritualism instead of Jesuitism, as we, incur city, are not much 
 molested by the latter, though there is enough of it. My own opi- 
 nion is that it is ditticiilt to make any choice between Jesuitism, 
 Romanism and Rationalism. They all belong to one stock. 
 Each of them does work for the others. I am very much sur- 
 prised to heartlie name of Francis Xavier brought forward. Hi3 
 
 Earnestness, greatest quality is depicted as earnestness. It is true he was 
 earnest, but do we not kn<tw of the earnestness oi' fakirs, sadhnos, 
 and other religions people of the various systems of religion we 
 have in India ? If any one wants to know let him come with me 
 to some of the Brahmins, fakirs, &c., and he will be startled with 
 the earnestness with which they try to earn the merit of God. 
 But what ought Xavier to have done? Did he preach Jesus 
 Christ and Him Crucified ? Did he distiibute Bibles and tracts 
 to any !* Did he tell sinners to come to C'hrist .' Did he plead for 
 lost souls? Nothiug of the kind. His religion was the religion 
 of work. Do so much and you obtain merit from God in pro- 
 portion, but there is nothing about the forgiveness of sins iu 
 this world. No present salvation through the efficacy of the 
 precious Blood of the Lord shed on the cross. I doubt not 
 others will tell you about Jesuitism in the difl'erent aspects by 
 which it is known. 
 
 rri^n.tv 1 = The Rev. A. W. Frautch, M. E. C, Tanna, Bombay, 
 
 1 he La t hojii'9 . - 1 i^ 1 > 1 1 • I /• 1 « -1 
 
 at Tanna said: — ' I want to speak ot the (athohcs as I una thero in the 
 
DISCUSSION. 253 
 
 Tanna District. Salsette Island, from early times, was a Sboond Dak 
 Portuguese province, and the Priests and soldiers combined 
 to make a lot of converts. I have no hesitation in saying that 
 the majority are worse than the heathen around them from 
 every standpoint; they know nothing of Christianity, they 
 keep none of the Commandments, they all get drunk, and ili 
 one Catholic Christian village a number of peoj)le told me one 
 Sunday as they were busy with basket-making : " we are taken to 
 Church to be baptized and pay the Priest, then we go to Church 
 to be married and pay the Priest, and then are taken to Church 
 to be buried and again the Priest is paid, and besides this they 
 seldom go to Church." On each of the above occasions the 
 community get drunk. I have seen the tamas ha at Bandora, At Bautloia. 
 where they march around with a life-sized figure of Joseph and 
 Mary and a Babe and the people try to touch the platform on 
 which they are, and then their foreheads. I have seen little boys 
 vvithiron nails, and hammer, and crown of thorns, march thronglj 
 the crowd and people would touch the iron and then their fore- 
 heads, just like heathens do. I have seen the •' Mant Mauli" TheMaut 
 festival when wax candles and pice are given to the Virgin Mary's Mauli festival, 
 statue.- Several Priests take the candles, light them, hold tlieui 
 before the figure a second, blow them out, and put them on a 
 pile behind the Altar. I asked what is done with them, and 
 was told " the Priest sells them." This is exactly what the 
 Hindus do at Pandavpur or in Bombay on Cocoannt day, only it 
 is not called Christian but goes by its real name — heathenism. 
 1 have been at Goa, was there at the exhibition of the body of At Goa 
 I'rancis Xavier, and saw the idolatry there ; it was painful to see 
 such heathenism. I want to correct the statement of the speaker 
 who held up the high character of Francis Xavier, by stating that 
 in 1545 Francis Xavier wrote to King John of Portugal asking 
 for the establishment of the Inquisition in Goa, which was 
 granted some time after ; so we must thank this Saint for 
 all the misery and sins committed under the guise of religion. 
 M. Dillon, a Frenchman, who was in the Inquisition jail for 
 five years, gives his experience while there. Now they would 
 dig up the bones of some dead Jew or Hindu and accost' 
 them of witchciaft, and the first thing was to confiscate all the 
 propei'ty belonging to the person at the time of death and take 
 it away from the heirs: the second thing was to burn the bones. 
 I have no hesitation in saying the spirit of Rome is the same 
 today; they would again coax back their erring children throuo-h 
 I he Inquisition, ami so those who know the (iospel must in self- 
 defence fight Rome. All that is wanted is light thrown on the 
 dark deeds and wicked plans of this apostate Church to warn 
 the unsuspecting; and the Gospel must be presented to the 
 Catholics by us because in their Church they will hear nothing 0^,,^., i *i, 
 of Christianity. A good way is to oirculate'the Scriptures .and Scriptures. ^ 
 
254 
 
 THE JEF^UTT AT)VANOE. 
 
 Chnta Nag- 
 liur. 
 
 Second Bay. yxseh\\ books that explain the methods of Rome. Only by con- 
 stantly fighting are we safe, and we mnstdo most of our fighting 
 with the "Word of God which Rome fears and hates more than 
 any other weapon." 
 
 The Rev. C. H. P. P. Hahn, Gossner Mission, Lohardagga, 
 Chota Nagpur, said : — 1 fally sympathise with one of the speak- 
 ers who took exception to some expressions in Dr. Clarke's 
 speech, because formerly I would have condemned them like 
 him as being too hard, and therefore doing more harm than 
 good ; but since I have observed the tactics of the Jesuits 
 with my own eyes, I must subscribe to every word spoken by 
 Dr. Clarke, and I think Mr. Padfield would have cried, as I 
 have done, if the Jesuits had broken into his flock, seatter- 
 ino- and desti'oying his sheep as they have done ours in Chota 
 Nag|)ur. Dr. Clarke has told you of the ravages they have 
 made among our conv'erts, and I can oidy testify that it is a 
 fact tliat the Jesuits have seduced many an honorary agent 
 of our mission by giving him pay. It is also a fact that to this 
 day they permit their Christians to drink intoxicants, though 
 they know that a Ko/ never drinks unless to get drunk, and 
 that our Mission insists upon total abstinence. It is more- 
 over a fact that they have tolerated visiting the Ahra or 
 dancing places, which no decent father would ever permit his 
 girl to do, and that they have even tolerated demon-worship. 
 I could give names of my own converts who were formerly 
 very bright and good Christians, but who, after having been 
 perverted through the gift of money or promises of worldly 
 jirofits, have become drunkards, Sabbath-breakers, and demon- 
 worsliippers ; have almost forgotten the Gospel they had once 
 learned and l)nlieved, and who have added to their knowledge 
 only the ])rayer to Mary and the more vulgar polemics against 
 Protestantism, So spoiled were some of them after a stay of 
 two or three years in the .J(»suit communion that I had to re- 
 ject their application for re-admission into onr Church. It is 
 linally a fact that the advance of Jesuitism in Chota Nagpur 
 has had a bad effect even on those of our Christians who 
 remain faithful, especially with regard to drunkenness, which 
 has very much increased. Then again as to the statement 
 made 1)V Dr. Clarke that the Christianity introduced by the 
 Jesuits is worse than heathenism I must say that it is borne out 
 entirelv bv what T have seen of theii- converts in a part of the 
 district, where, in the absence of any Protestant Christian or 
 mission agent, they had the fullest scope to develop their 
 own form of Christisnity without hindrance nr counteractions. 
 Here one single .iesuit Missionary baptized twelve thousand 
 men in ten days without any Christian instruction as may be 
 proved bv the records of Government othcials^ and so little did 
 these people know after ihree vears that one of onr mission- 
 
 Sad expe- 
 ences. 
 
 uit con- 
 ts. 
 
aries on being mistaken tor ihat Juauit Padri wa'^ asked by Second Uay. 
 them ihc most characteristic question, whether then he was """ 
 
 his son. 
 
 These Christians had been allowed to retain their castr, to 
 cultivate their fields on Sundays, to drink their country spirits, 
 to keep their heathen lestivals, to worship demons as formerly, 
 No Christian marriage had been celebrated, no dead had been 
 diposed of in H Christian manner. I found these so-called and 
 baptized Christians thoroughly heathen in every respect. The 
 only signs by which I could distinguish them from the unbap 
 (ized were, that the men had cut off their hair tuft, that they 
 would make the sign of the cross, and that they wore arounci 
 their necks a cross or an image of the Virgin Mary or the Pope, 
 which, they stated, they had been told would protect them 
 from malignant spirits, and that they had pictures of the Heart 
 of Jesus or a Corpus Christi made of brass nailed to the 
 doors of their houses. Thus superstition had been added to 
 superstition, and Christianity in those (juarters was doubtless 
 worse than heathenism. We should be on the alert wherever 
 the Jesuits advance, and it would be advisable for all evangelical 
 workers to form a league of prayer, to jnoduce suitable anti- Jesuit 
 literature, to exercise mutual sympathy and aid, so that we may 
 keep the Gospel in India and save its people from adapting but 
 another system of soul-destroying superstitious belief. Do not 
 be content with merely remaining on the defensive, but act Act on the 
 moreover on the ofiensive. In our mission we have done so offeusive. 
 and with much success, being assisted with prayer and dona- 
 tions even from missionaries of other Societies in India. lam 
 glad to say that this offensive work has been commenced by our 
 Native brethren who some time ago resolved to open an indi- 
 genous mission, and to send two evangelists on their own account 
 to that part of our district where the heathens had been bap- 
 tized by the thousands without the Gospel, nay without any 
 religious instruction whatever. The necessary money was 
 raised by our brethren by subscription, and two catechists were 
 sent under my supervision to work among those Roman Catholic 
 Christians. They soon found an entrance because many of 
 those Christians were already dissatisfied with their Padris who 
 had left them alone, ami would have relapsed into heathenism, 
 if our people had not taken care of thern. We have now a 
 footing there in about a dozen villages with about one thousand 
 Christians who are now under instruction. We would have had christian!; 
 much larger accessions from the Church of Rome, but for our under 
 making it a condition for admission that the applicants must give instruction. 
 up demon-worship and other superstitious customs and become 
 total abstainers. We are prepared to enter into the door thus 
 opened to us, and a missionary has been sent to work there 
 with about ten catechists, and a mission station is being built 
 
2^6 
 
 THE JESUIT ADVANCE. 
 
 Second Dai. 
 
 Delicate 
 subject. 
 
 Kindness 
 horn Roman 
 Catholics. 
 
 now, for it \b tlie order of our Lord Jcsub to give the Gospel to 
 all who are without it. 
 
 Dr. Martyn Clark k, in reply, briefly traverbed the criticisms 
 that had been made by one speaker. He apologised to hea- 
 thenism for having likened Romanism to it, in that Romanism 
 was distinctly worse. It shut up the avenues to a man's soul, 
 and steeled his heart against the truth by giving him a sem- 
 blance of the truth. Romanism vfas distinctly immoral. Dr. 
 Martyn Clarke referred to Jesuit teaching, and especially to the 
 doctrine of intention, and the justification of crimes and the 
 instigations of murder, as in the case of William the Silent. It 
 had been said the Romanist had Christ — but what Christ had 
 they ? It was the Babe in His mother's arms, the Dead Man on 
 the cross, or being laid in the grave. What did they know of 
 the risen and ascended Lord or of the power of that Resurrec- 
 tion life— and Avhat teaching or knowledge had they of the Holy 
 Ghost given and of the life of victory and faith through Him ? 
 .\las! it was sadly true that Mary, not Christ, was the cejitral 
 sun of Romanism round whose orbit the whole system revolved. 
 
 As a missionary of the Church Missionary Society he rejoiced 
 to think it was as much his privilege and commission to preach 
 the Gospel of love and redemption by grace and faith and not 
 by works, to the Roma)ust heathen as much as to his Hindu or 
 Mahometan brother, for he needed it quite as much as did 
 they. 
 
 The Rev. C. A. E. Diez, Basel Mission, Kasargod, South 
 Canara, writer of the paper, said in reply: — The topic which 
 was assigned to me for this Missionary Conference is, no doubt, 
 one of an extremely difficult and delicate nature. Although I 
 have most conscientiously studied to say the truth and nothing 
 but the truth, and, I trust, in becoming language, I am aware 
 that I have given offence to many. That the body, whose dark 
 sides I had to depict, and their friends, who are mostly kept in 
 the dark about their doings, will consider me a calunniiator and 
 turbulent fellow is not surprising; neither is it sur))rising that 
 ritual istically inclined Protestants think their friends have been 
 badly used. It is a sad fact that many earnest and really con- 
 verted Christians, for the sake of truth and fair play, think it 
 their duty to question, doubt and discredit these statements. 
 Whilst I gladly state that I have received many acts of kind- 
 ness from Roman Catholic relations, Roman Catholic Christians 
 and even Jesuits, I have had many opportunities of testing 
 what Rome, under the guidance of the Jesuits, is able to do. 
 When I was a laddie of about 5 or 6 years of age, my parents were 
 living in EUingen in Bavaria, a small town owned by General 
 Wrede. They were the only Protestants. My father sent me 
 to the Roman ('atholic school of that place in which he had to 
 provide a separate table and bench for me and my younger 
 
DISCUSSION. 257 
 
 sister, tlie other childifii shuiiiiii)g iis as i)oisoiioiis heietio.'i. '^'■•' "'^iJ '^at. 
 When going to school i)i Austria, coniinon day-labourers took 
 pleasure in calling nie and my brother all kinds of abusive -\ >"i^f. 
 names. I have been watching the growth of this spirit for 
 fifty years and am really alarmed. At present in Germany, 
 fur instance, the Roman Catholics, who form one-third of the 
 population, labour hard for the recall of the Jesuits, who have 
 once nearly destroyed that country. 
 
 A large ntnnber of Protestants, hjrjuiiig about two-thirds of the 
 (German Empire, to avoid " a wild-goose chase life," are petition- 
 ing the German Government ngainst the admission of the 
 Jesuits. Well, a Roman Gatholic Paper, Deutsche^ Volk^- 
 hlaft, calls upon the ]y,OuO Roman Catholics, who live in 
 Stuttgart along witli 117,000 Protestants, to take reprisals by Stuttgiirt. 
 boycotting those mercantile houses who have signed their 
 names ! Many other proofs might in- adduced. Let any one 
 read newspapers and collect the inforniatiou about Homan 
 Catholic uncharitableness and their spirit of persecution. Now, 
 whether as it was Christ's lot, we succumb for the time and are 
 made a laughing stock to the world or not, and whether 
 the times get more perilous still, and the final victory of 
 ungodliness i)e unavoidable, let us look for help to none but 
 Jesus Christ, our Blessed Lord, to Whom all power in heaven 
 and earth is given, and Who will right our casein His own time. 
 Let us consecrate ourselves fully to the Lord, and exert our- .. o^. i,,,],, 
 selves that those whom we teach, or whom wc have to o-iiide, crjmeth from 
 nsay become more spiritual, and thus tit for thcjse })erilous times ^^"^' Txnvl." 
 when even the very elect would fall away, except the Lord 
 shorten the days. As to our rejirisals they shall consist in 
 the devout prayer : — " Father, forgive them for they know not 
 w'hat they do," and in earnest intercession for the conversion of 
 the tormentors of ('hrist's Church our aim then is not to black- 
 guard the Jesuits, but to arouse one anotber to the dangers 
 which surround us in order to fight the good fight of faith and 
 to overcome. Mav tlip Lord grant this fruit to fhis meetin'j-. 
 
 33 
 
VU.—WORK AMONG THE EDUCATED CLASSES. 
 (a) Their Numbers, Influence and Diffusion. 
 (6) Their Religious Attitude, (c) Methods 
 OF dealing with them. 
 
 THIRD DAY. 
 
 Saturday, 3\st December, 1892. 
 
 MORNING SESSION. 
 Large Hall, 10 a. m. to 1 p. m. 
 
 The iiev \V. Miller, ll.d. (c.i.e.;, P. C. M., Madras, 
 in ihe chair. 
 Thcluj^Day. xhe Rev. S. W. Oegane read Romans i. 1—18, anu 
 
 the Rev. A. H. Lash offered prayer . 
 The para- The Chairman said that there could be no difference 
 
 mouut lu- ^- qpIqIqu^ as to the importance ot the snbiect then before 
 naeuce ot the *^ .... . . 
 
 educated. the Conference, dealing as it did with the religious atti- 
 tude of the educated classes and with methods of work 
 among them. In every country in the world the fact 
 was, whether man liked it or not, that the classes which 
 were educated and trained determined, to an immense 
 extent and in the long run, what all other classes thought 
 and felt and were. True as this was everywhere, there 
 had probably never been any country in which it was so 
 laro*ely and plainly true as India. The unquestioned 
 Brahui u Supremacy which the Brahmans had so long enjoyed, 
 iaflueuce in tho way in which they had moulded the entire Hindu 
 thppast. community, had arisen from their being educated and 
 trained. It was training — the direct training of com- 
 paratively few — that had fashioned every thought and 
 feeling of the mighty mass of human beings included 
 
WORK AMONG EDUCATED CLASSES. 259 
 
 within the pale of Hiuduism, and that had thus^ Third Day. 
 directly or indirectly, shaped their whole future as well as 
 their whole past, and practically conditioned the whole 
 of the work that was done among them. He considered 
 that that educated class, which had dominated the land so 
 long, was by no means to be left out of consideration in 
 their discussions of that day — the class which had been The educated 
 trained in the ancient style of learning and fashioned by ^ ^' ^^' 
 the ancient modes of thought. But still more prominent- 
 ly the Conference ought to have before it the class that 
 was so rapidly rising to a position of controlling influ- 
 ence, — the class that was educated in Western knowledge 
 and fashioned by Western thought. The signs of the 
 times seemed to shew, that this class was on the way to 
 wield the same kind of power over all classes as the Brah. Their 
 mans had possessed so long. If, at this early stage of its 8"^<'^\"g' 
 ascent to power, this class were wisely dealt with by the 
 Christian Church, and could be successfully influenced by 
 the Church, it was plain that the effect upon the whole 
 future of the Indian people, would be incalculably great 
 and beneficial. Any contribution that could be made to- 
 wards enabling the Church to work among that class by 
 right methods and in the right spirit would prove of un- 
 told value. For himself he thought that the question of The spirit 
 methods was not the most important thing, though he did "^Tfil^^^u'^^'^* 
 not deny that it had a certain importance. But the man method, 
 who worked in the proper spirit would fall upon his own 
 methods. He might be helped indeed by suggestions 
 from ethers, and would have his mind always open to such 
 suggestions. But if there were the right spirit, the 
 methods would, upon the whole, suggest themselves — very 
 difi'erent methods, it might be, methods often that seemed 
 even opposed to one another — but all contributing 
 from different sides towards one great end. 
 
 With regard to the spirit in which the work now to be 
 discussed by the Conference must be done, there was just 
 a single point which he would venture to emphasize before 
 
2«)0 rAl'ER BY S. SATTHTA}<iAVnAN. 
 
 Ihihu I'Av. ^sl^iug the members to prot-eecl with the discussions of 
 the day. It would be an enormous gain if, somehow oi- 
 Let our other, all our work among the educated classes could be 
 
 misoHi'f^lK done in such a spirit as would make them feel that it was 
 for their good, not for any ends of our own, that we were 
 labouring. Somehow or other the impression had got 
 abroad among them that the main objectof the missionary 
 was to gain something for himself or someihing for his 
 party, or his church, by all he did. The idea was, no doubt, 
 a very false one ; but false ideas often had enormous power, 
 and this particular false idea had thrown the educated 
 classes, as a whole, into an attitude towards the church and 
 towards missionaries which was a terrible hindrance to all 
 good work, and largely neutralized the most earnest effort. 
 He did not know from what source this false impression had 
 mainly flowed. Pei-haps it was from the way in which it had 
 become the habit to trumpet abroad every success, however 
 small, that was at any time obtained among the educated 
 classes. Hut from whatever cause it came, the idea was 
 at work, and working most powerfully for evil. In his 
 judgment, with a view to the issues of the long future, it 
 would be worth ten yeai's of united endeavours, if the 
 missionary body, as coming in contact with the educated 
 classes, could deal with tliem in such a spirit as to get 
 them really impressed with the very elementary truth 
 that the motive power of all Chi-istian work among them 
 is a desire for their true enlightenment and their deepest 
 welfare and not any gain or any honour to the worker or 
 his fi'iends. 
 
 FJRST PAPKP.. 
 
 By S. Sai I'liixNAUHAN, Esi.j., M.A,, Li,.B., Madras. 
 
 India, as a mission field, presents peculiar characteristics of 
 roniliar . ,, .... , . .t i • i i 
 
 ihaia(;temti«'.s its own. Here unssioiianes liave to encounter tlie highly 
 
 of the Indian organized religious svstem of Brahnianism and Muhammadaniini 
 
 and mstitutions, such as that ot caste, which exercise a mighty 
 
Work A.uosa hDucATi:r> c/: »S'>? /•;;■. 261 
 
 iiitlueiit'o owing to the force of traditional associations. Here ImKi. Day, 
 tliey meet with a civilizatiou of hoary antiquity, with elements 
 autagoniitic to everytliing Occidental. Here they have to dea( 
 with an immense population, speaking many languages, following 
 different faiths, a population, by the bye, which has come under 
 the disintegrating influences of Western civilization. In India 
 Hie elements which go to constitute a nationality,— the com- 
 nuinity of race, a common religion, the sense of a common interest, 
 and the habit of acting as a single political whole, — are con- 
 spicuous by their absence. India, therefore, consists of a vast 
 assemblage of different nations, divided into unsympathizing 
 castes, classes and creeds. But among these heterogeneous 
 elements there is a unifying influence at work, and that is edu- 
 cation based on the lines of Western civilization. It is English 
 education that is rendering possible a feeling of natiorialitj 
 among the people ot India. Before proceeding further, let me 
 consider briefly the extent of tiie progress of Mnglish education 
 in India. 
 
 It must be remembered that missionaries were the pioneers tutiuductioii 
 not only of lower but also of higher education in India. Long p,|„^."^^,*^ ^ 
 before the present system of State education was introduced, there 
 were in existence, in the Presidency towns, institutions for higher 
 English educ ition maintained by mission bodies. Dr. Duft 
 established the flrst English Missionary Institution in Calcutta 
 in 1830. The General Assembly's Institution in Madras, which 
 has developed into the Madras Christian College, was opened in 
 1837 by John Anderson, and to him we owe, to a great extent, the 
 initiation and consolidation of higher education in Sonthein India. 
 It was only in 1854 that the present system of State education 
 was introduced, and the famous Despatch of Sir Charles Wood, 
 afterwards Lord HMJifax, will ever be regarded as the Magna 
 Charta of national education in India. There were, no doubt, 
 efforts made by (Tovernment to improve education prior to 
 1854, but these efforts were spasmodic and wanting in thorough- 
 ness. It was at first thought that the Indian system of education 
 should be based upon the old lines of Native education, but this 
 danger was averted, thanks to that friend of India, Lor(i 
 Macaulay, who, by his powerful minute, put a stop to introducing 
 a system of education based upon false science, false history, and 
 false philosophy. There is, therefore, no national education in 
 
262 TATER BY S. SATTHIAUADHAN. 
 
 Third Day. India in the strict sense of the term. It is merely Western 
 education engrafted on Eastern soil. The educated classes in 
 India mean, therefore, the classes educated in English. This 
 should be clearly borne in mind by those who, in season and out 
 of season, complain of the Anglicizing tendencies of New India. 
 The system of secular education on Western principles had, at 
 first, to meet with some serious obstacles,. There was, at first, 
 some prejudice on the part of influential Natives against 
 everything Western. The inertia of ages refused for a time 
 to be stirred. But our sympathetic statesmen stood firm, and 
 so the shocks went by. It was in the midst of the tumult of 
 the Mutiny that the three Indian Universities of Calcutta, 
 Madras, and Bombay were calmly founded. 
 
 Only 36 years have elapsed since the famous Despatch of 
 Lord Halifax took effect ; but within that short space of time 
 English education has been making very rapid strides indeed. 
 
 Progress of Let me quote a (evf statistics. When the educational system 
 
 Englisli ertn- ^^^^ ^j.gj organized in India there were only 51,000 schools and 
 colleges with about 939,000 pupils. In 1870-71 the number of 
 institutions was 85,000 and that of pupils 1,700,000. In 1890- 
 91 the number of public and private institutions, to which the 
 Educational Reports relate, rose to 138,054 and scholars 
 
 Artx Colle^vs. numbered 3,682,707. In 1890-91 there were 105 Arts Colleges 
 iu India, preparing students for the various University 
 examinations, and they contained 12,165 scholars. Besides 
 fhese, there were 31 Professional Colleges with 3,424 pupils. 
 Missionary societies still take a considerable share in higher 
 education. The statistics of the Madras Presidency, which have 
 been accessible to me, shew that 12 out of 35 Arts Colleges in 
 1890-91 were maintained by Protestant Missions, and that over 
 a third of the pupils going through the Arts course W'ere in 
 
 Univer«ti(c mission institutions. The three Indian Universities, which 
 were incorporated on the model of the London University, have 
 been doing useful work, and a fourth University has lately been 
 founded at Lahore, for the Punjab, for the purpose of en- 
 couraging Oriental studies. These Universities control the 
 whole course of higher education by means of their examina- 
 tions, and turn out year after year a very large number of edu- 
 cated young men. Between 800 and 900 young men graduate 
 in Arts from the four Universities every year. Law is the most 
 
WORK A3J0NG EDVCATED CLASSES. 263 
 
 popular profession, and the Universities turn out on an average '-Third Day. 
 300 Bachelors of Laws. Nearly 100 qualify for medicine every 
 year by securing University degrees, and the number obtaining 
 Engineering degrees is about the same. The Public Service 
 absorbs the largest number of educated young men, and the 
 greatest ambition of a graduate is to secure a post under 
 Government. Graduates often apply for, and accept, employment 
 under Government on the merest pittance of a salary. The 
 number of Lawyers seems to be in excess of the demand, but 
 that of graduates in medicine or in engineering is not in advance 
 of the wants of the country. The teaching profession, of courset 
 attracts a large number of graduates and undergraduates, but in 
 the jr.ajoriiy of cases the profession of teaching is taken up only 
 temporarily, with a view to qualify ultimately for the legal 
 profession or to enter Government service. 
 
 Notwithstanding the rapid progress of education during The extent of 
 the past half century, India must still be regarded ^s ^^^ ^^I^^pj^^^^I^j^^ 
 illiterate. The latest statistics shew that only one-seventh 
 of the population have received any education. This 
 means that there are more than two hundred and forty- six 
 millions of J fople \\ ho are unable to read and vi^rife. (.)nly a 
 little over a fifth of the male population of the school-going age 
 is undfr instiuction, the proportion of girls beirg very much 
 lejs. The ct-mplainl is often heard that the Universities are 
 
 fl coding the country with graduates to a degree far beyond 
 what is commensurate with, or required by, the material 
 piosperity of the country. I do not think that the number 
 of graduates is far in excess of the requirements of the country. 
 In Southern India, where higher education is comparatively 
 much in advance, there is only one graduate for every 18,441 
 of the population. In the other provinces the proportion is 
 probably even less. Thne are, however, one or two aspects of 
 higher education which nerd noticing. In the first place, the 
 aristocracy of Indian society holds itfelf aloof from University 
 culture. Secondly, higher education, and, for that matter, 
 English education in general, is confined mostly to the higher 
 
 castes, more especially the Brahmans. The race and religion 
 
 of the pupils and the proportion of each class to the total 
 
 number under instruction may be thus compared : Hindus, 
 
 C8"24 per C(nt. ; Muhammadans, 22*71; Europeans and Eura- 
 
264 PA?Ei; hY S'. S.4 7 7y/ri.V.4DH.4N". 
 
 Thiko I ay,' sifuis, -Gl^ ; Native Chriistians, -J-^^: iniscellaneous liiccs or 
 rclifiioiis, 6*02. The majurity oC Hindus are, of course, Brali- 
 iTians. In the Arts College;?, in the Madras Presidency, the 
 Brahman pupils form nearly 70 per cent, of the total attendance, 
 in the other provinces too. the proportion, 1 believe, is very 
 nearly the same. The lower castes and classes, therefoi'e, are 
 still without the influence ot lii<iher education. The educational 
 progress in India has somehow been on the principle: — "To 
 him that hath shall he given." It is encouraging to note, 
 however, that tlie Native Christian community, whicli consists 
 of recruits from all classes and ranks of Indian society, is 
 availing itself of the advantaues ot higher education offered 
 through missionarv colleurs, and is beginning to compete 
 successfully \\ itli the Brahman c'liiimuiiity in the intellectual 
 field. InSouiheni Imlia where th(^ Native Christian community 
 is the largest, out of every 12 graduates one is a Nati\ e Christian, 
 though the Native Christian- form only one-fortieth of the 
 poprdation. One of the highot (lovernment officials has given 
 it out as his opinion that, owing to the rapid educational pro- 
 gress of the Native Christian community, in the course of a 
 generation, it will have secured a preponderating position in all 
 the great professions, and, possibly, too. in the industrial enter- 
 prize of the coinitry, 
 Eitccts of What are the effect? ot hiylier eilueation .' We hear a great 
 
 liiu'bci deal in these days about the barrenness of higher education so far 
 
 '* as intellectual results are concerned. We are told that the 
 educated Indian has, as yet, given no striking proof of any 
 original capacity, of the presence of an\ creative power. It is 
 true modern Indians have made no discoveries in physical 
 science, they have taken no step forward in inventive achieve- 
 ment, they have n):ide no bold advance in the realms of 
 philoso[)hy, l>ut, considering that British education in India is 
 still an exotic, and that it has existed imly for a sinu'le 
 generation, it is too early to expect such residts. But from what 
 has thus far been achieved it may be legitimately inferred that 
 the Native intellect is capable of indefinite development under 
 favourable circumstances. Western education has, no doubt, 
 resulted in a higher standard of public morality. It is yielding 
 fruit in rectitude of conduct, zeal in performance of duty and in 
 lovalt.v : l»ut the new activitv does not seem to have affected the 
 
nVRK AMOSG EDUCATED CLASSES. 265 
 
 iijiier life of educated Hindus to any appreciable extent. iHiK^. J)i.Y. 
 There seems to be still lacking in them a warmer and more 
 earnest, moral sentiment. The men who are anxious tc- 
 bring about a better state of things socially and to carry out 
 in practice, irrespective of consequences, what they highly 
 applaud in theory, are still a handful.* The energies of the 
 intelligent native public seem to be too much confined to 
 politics, when evils nearer home are crying for remedy. Three 
 years ago the Government of India issued a very important me- 
 morandum on the subject of moral training and discipline in 
 Indian schools. In it, the Government of India assumed a causal 
 
 * Here is a frauk confession made by a Hindu g-ontleman, who is one 
 of the ablest products of modern India . He is contrasting tlie life of an 
 educated Hindu iu his public and private capacity : — 
 
 " The broad barrier that separates the public, the outer life of tlie 
 educated Hindu, i. e., his life as an officer of State or a teacher or a 
 lawj'cr, from his private or inner hfe, has often reminded me of the 
 dotiblc life led by the somnambulist, with this essential difference in 
 favour of the somnambulist that, whereas the somnambulist is uncon- 
 scious during one of his two lives of what he does in the other, the 
 educated Hindu carries with him from his place of business into his horn-:' 
 and from his home to his place of business, a clear and painful conscious- 
 ness of both his lives. This want of harmony in the conduct of the 
 educated Hindu as a public man and as a private individvxal shews itself 
 in a variety of ways. As a teacher he may expound excellent principles 
 of morality and instil into the minds of his pupils liberal and just 
 views of men and things ; but see him in the midst of his domestic siuTound- 
 ings. and j-ou catch him doing the very things he denounced elsewhere 
 with such fervid zeal. As a judge or a vakeel, he may be able to 
 sift and weigh evidence, but when he is at home, he, like the other 
 people, believes without evidence, and sometimes ari'ives at conclusiouf* 
 opposed to obvious facts. To speak in the first person, I may have 
 no faith in judicial astrology ; and yet whatever important work I do, 
 I must do on au auspicious day determined for me by an astrological 
 charlatan. I may feel sincerely that the way in which religioiis cere- 
 monies are performed and ■manirnms uttered by my family priest - is a 
 mockery of things solemn, a profanation of things sacred ; and yet thm 
 solemn mockery, this saci-ed profanity must be endured, or I run the 
 risk of being reviled as an apostate. I may feel that the best thing I 
 can do for my stupid son is to keep him sing-le, until such time at least 
 as he is able to shift for himself and earn enough to maintain a wife and 
 children v\ath ; but such is the tyranny of custom that he must be 
 married as soon as he arrives at man's state, even though I have to 
 bear the burden of supporting, it may be to the last day of my life, my 
 worthless son and his wife and all the creatures that they may bring 
 into existence .... But why multiply instances ': That there is this 
 glaring incongruity between thoughts and deeds, between public pro- 
 fession and private practices, is felt by none more keenly than by the 
 educated Hindus themselves ; and lest it should be thought that I feel a 
 malicious pleasui-e in drawing up an indictment against other's, I 
 acknowledge with shame and compunction that I am myself as much at 
 fault as those others. I pretend to no higher wisdom and no higher 
 viirtue than belong to the majority of my educated countrymen." 
 
 34 
 
266 
 
 PAPER BY S. SAITHIA^^ADHAN. 
 
 TuiiiD Day. 
 
 Religious 
 attitude of 
 educated 
 Hindus. 
 
 Sceptical 
 tendencies. 
 
 Pan theism. 
 
 connection between tlie present system of education and " the 
 growth of tendencies unfavourable to discipline and favourable 
 to irreverence in the rising generation. " I merely refer to this 
 to shew that even Government does not regard secular education 
 as satisfactory in every respect. 
 
 It has often been asked , whether the sons of India, who have 
 received the benefits of an English education, and who are sup- 
 posed to be the enlightened leaders of the land, are in any way 
 e.irnest about religion. A well-known American writer, who 
 travelled through India some years ago, said: — "The best 
 Hindus with whom I came in contact, men cultivated, 
 profound, cleai'-seeing, are free thinkers to a man." This, I 
 believe, is not quite the experience of those who have a wider 
 acquaintance with the educated classes. "We, no doubt, notice 
 sceptical tendencies in New India, but these tendencies are the 
 natural products of the state of transition which the country is 
 passing through. Before any race or nation passes from the 
 stage of instinctive faith and authority to that of reflective 
 faith and private judgment, it must pass inevitably through an 
 epoch of scepticism. English education has had the effect 
 of undermining the faith in orthodox Hinduism without, 
 in most instances, substituting any definite faith in its 
 stead, but it must be remembered that there is nothing 
 directly antagonistic to religion in the system of secular 
 education which young India is receiving at present. 
 Works of anti-Christian thinkers, such as those of J. S. Mill, 
 Bain, Herbert Spencer, Leslie Stephen and others aro, no 
 doubt, read eagerly by Indian Students, and the weapons 
 u sed against Christianity are chiefly borrowed from these 
 writers ; but the curriculum of university studies is now 
 sufficiently wide and includes works that are distinctly 
 (christian in tone as well. The Hindu mind, moreover, runs 
 naturally in a religious grove of thought ; and English 
 education cannot be said to have stripped the Hindu 
 altogether of his essential national characteristic, the faith 
 in and reliance on an all pervading Power. If there be 
 one thing to which the Hindu mind instinctively clings, 
 notwithstanding all the influences brought to bear upon it, 
 it is pantheism. It can never do without a God, but it is a 
 God without power, without intelligence, without spiritual 
 
WOBK AMONG EDVCATED CLASSES. 267 
 
 attributes, a blind self-evolving principle, acting under an Third Day. 
 iron necessity, and without any definite relations to man. 
 I must not, h owever, forget to notice that English educa- 
 tion has a materializing tendency which is indirectly antago- 
 nistic to religion. The one sole ambition of an educated Hindu 
 is "to get on" in life, by securing the best paid Government 
 post within his reach. The greatest obstacle at present to 
 Christian pr ogress in India is, therefore, the apathy and 
 indifference that characterize the educated classes. I have 
 always been of the opinion that there would be greater 
 hope for Christianity in India if there was more down- 
 right, earnest opposition to Christianity from the educated 
 classes. This is just what we miss at the present moment. 
 Christianity is, no doubt, attacked frequently, and Hinduism is 
 claimed to be superior, but this is done chiefly out of patriotic Misdirected 
 considerations. Patriotism is a very good thing, but it must be 
 consistent with truth. Nothing is more futile than the 
 attempt now made by a few educated Hindus to stimulate the 
 faith in their ancient religion by appealing to patriotism, — a 
 religion which is wanting in consistency and coherence, a reli- 
 gion which is at best a loose compromise between several 
 different and even antagonistic phases of thought, and which is 
 utterly incapable of serving as a uniting principle. There is 
 just a handful of well-intentioned patriots who dream of restor- 
 ing to India the ancient vedic religion, but it is a fact worthy of 
 note that the greatest opposition to the efforts of such men has 
 come from within the Hindu camp. Replying to Dewan Baha- 
 dur Ragunatha Row's appeal to his countrymen to follow ' the 
 pure and ancient faith of India,' a Hindu gentleman, who was 
 echoing the sentiments of many of his countrymen, said : "To 
 preach a narrow, illiberal religion, which offers hope of salvation 
 to some, and despair and degradation to many, is to fight with 
 the spirit of the age, to know sooner or later that we have 
 fought in vain." The absence of any vital religious movements 
 from within the pale of Hinduism is one of the most discourag- 
 ing signs of the times. 
 
 What has been the influence of Christianity on the educated The 
 classes, which, as I have shewn, are chiefly recruited from the Christianitv 
 higher castes ? We often hear it said that Christianity in India °" *^^ 
 nas proved successful only among the very lowest classes of dasse.e. 
 
268 nPKI! Rl' ^. >:ArrHfASADHAK. 
 
 I'm HI- L>AY. huliaii fSociety. that coiiverriious tukt- place only amouz famine 
 riinnauts and al)origiual tribes, and tliat the higher castes uud 
 classes liave not, in any way, been affected by the leavening 
 influence of Christianity. A careful survey of the Indian 
 Christian cornmuniby will shew how much of truth there is- 
 in the above statement. It has been reckoned that out of every 
 Oyuvertb t'luni ^^^ converts in India, one comes of a higher caste or class ; and 
 thehio-hfv when we consider tiie highlv organized relio-ious creeds, the 
 deeply rooted social prejndiees and customs;, and that subtlest 
 and most inflexible of foes, caste, which ('luistian misjionariei 
 have to cope with, when dealing with high caste Hindus, the 
 success that has already attended missionary effort among them 
 is itself a triumph of Christianity. We are. therefore, not in the 
 least justified in saying that the intluence of Christianity on 
 the higher castes of India has been insitiuifieant, simply !)ecause 
 the extraordinary success of Christian work among the lower 
 castes and classes in India has overshadowed the former work. 
 Some of the brightest specimens of Native Christians, men 
 recognized as leaders of tliouglit, not only among tlseir own 
 community, but also among Hindus, have l)een high ia?te con- 
 verts to Christianity. It would not do, however, to attach 
 undue irnfiortauce to the mere number and j)osition of hisili caste 
 converts. Nothing- is so misleading as to estimate the result of 
 Indian missions l)y the number of actual conversions. There 
 can be no true ratio between missionary expenditure or mis- 
 sionary work in India and the numl)ei' of new conversions, for it 
 is an admitted fact that Christianity has had an immense 
 intinenr.^ even outside the circle of the t^^■o million Christians. 
 h\ estimating tiie influence of Christianity, wt- should not fail 
 Indirect ^*^ f'^''^^" i"t*^* account its indirect results, taking care, of course, to 
 
 results. <listinguish such results from the effects of Western civilization. 
 
 The huge fabric of caste is fast crumbling-, but this is not so 
 much the effect of Christianity as of Western civilization, which, 
 however, prepares the way for Christianity by doing a great deal 
 of destructive work. I have said above that those among the 
 educated Hindus who are really earnest about religion and are en- 
 deavouring to remove from Hinduism the excrescences of idolatry 
 and sui)erstition are only a few, but their influence is beginning 
 to be felt among the educated classes as a whole ; and I have no 
 hesitation in saying,that these men are chiefly those who have come 
 
WORK AMONG EDUCAThD CLASSES. 269 
 
 under the direct influence of Cluistiaiiity in our mission institu- Tiuku Day. 
 
 tions. I do not refer to those religious reformers, of whom we have 
 
 a handful, who appeal to patriotic sentiments in trying to establish 
 
 a purer form of Hinduism, but to the small but increasing class 
 
 of educated young men, who, being convinced of the higher 
 
 spiritual character of Christianity, are dissatisfied with Hinduism 
 
 HS it is, and are trying to effect reform from within. I know 
 
 from personal knowledge that the Bible is read most diligently 
 
 by these earnest searchers after truth. Many of them have 
 
 also accepted Christ in secret as their Lord and Saviour, though 
 
 they have not the moral courage to confess their faith before 
 
 men. If only such men, in whom the truth as it in Christ Jesus 
 
 iias begun to work, could be brought together and encouraged 
 
 and stimulated in their faith, they would indeed prove a mighty 
 
 intluence for good. Before condemning missionary education it 
 
 would be well to take into account the existence of such a latent 
 
 force still within the Hindu camp, to which I can bear personal 
 
 testimony. In speaking of the indirect results of Christianity 
 
 it is necessary to take a glance at that remarkable movement, 
 
 termed Brahmoism. "The Brahrno Samaj," said Keshub 
 
 Chunder Sen, "is the legitimate offspring of the wedlock of 
 
 Christianity with the faith of the Hindu Aryans. Cluistianily 
 
 oame and moved with our old Oriental faith and from that time 
 
 we grew." The so-called Brahmo theology is saturated with 
 
 Christian ideas. Some have said that Brahmoisu) is a half-way Bi^ilnHcjjsm. 
 
 house to (yhristiauity. Others consider that Brahmoism in its 
 
 present attitude will never even form a transitional religion, 
 
 <?nabling the nation to pass through its present crisis. Wiien we 
 
 rind that the Brahmos have been awakened to the necessity of 
 
 creating around them a social atmosphere, morally invigorating, 
 
 religiously healthful, intellectually enligtening, that gives due 
 
 exercise and nourishment to the feelings and instincts of the 
 
 human mind in a state of transition and progress, it cannot but 
 
 be admitted that there is some vitality in the movement. 
 
 Another encouraging feature of Brahmoism is the development 
 
 of what may be termed the Augustinian side of religion, namely, 
 
 the strong sense of sin. I do not regard the Brahmo movement 
 
 as anything more than a tendency ; but I feel convinced that it 
 
 is a tendency which, if rightly doveloped and honestly worked 
 
 out, will terminate in Christianity. 
 
270 
 
 PAPER BY S. SATTHIANADHAN. 
 
 Third Day. 
 
 Methods of 
 dealing with 
 the educated 
 classes. 
 
 Importance 
 of mission 
 schools. 
 
 Indian mis- 
 sionaries for 
 the educated 
 classes 
 
 If the educated classes are to come under Christian influeuce, 
 it should be chiefly through the means of our mission institu- 
 tions. Nothing, therefore, can be more disastrous to the cause 
 of Christianity in India than the relaxation of Christian effort in 
 the matter of higher education. If our mission schools go, 
 then our missionaries will have uo hold whatever on the educat- 
 ed classes. I am aware of the objection raised to missionary 
 education that it is not productive of any tangible results in the 
 way of conversions, but I have already referred to the unsound- 
 ness of testing missionary effort by means of mere statistics. 
 Even judged by this test, missionary education is not, I think, a 
 failure, if we take into consideration the cases of conversion of 
 educated men, who owe their change of faith to their being 
 brought under Christian influence in mission institutions at 
 some time or other during their college career. There are very 
 few high caste converts who do not owe their early Christian 
 training to mission schools. The seed sown in mission schools 
 has often borne fruit years afterwards, and such results should, 
 by no meaus be overlooked. But as I have hinted already, in ad- 
 dition to our educational missions, which should undoubtedly be 
 further strengthened, there should be a special agency employed to 
 follow up the work of mission schools, by engaging indirect soul- 
 saving work. The absence of such an agency it is, that renders the 
 work of educational missions appear to us barren of results. This 
 special work, I think, may well be entrusted to Native Christians 
 of higli intellectual attainments and undoubted devotion to the 
 Master's cause, for, after all, the truly efficient agency for work 
 among educated Hindus must be sought among the educated 
 Christian youth of India. The Native Christian community is 
 certainly capable of producing the proper kind of men, if only 
 an earnest effort is made to raise the tone of the Native ministry, 
 which is at present so deplorably low. I do not see any reason 
 why the Christian community in India should not be able to 
 produce missionaries acceptable to the educated classes, whilst 
 Native Christians are beginning to compete successfully with 
 the highest castes and classes in every secular {)ro£ession. The 
 work of the European missionary is not very successful for the 
 simple reason that he is not quite in touch with the educated 
 classes, and is unable to attain a real insight into the workings 
 of the Hindu mind. What is needed is personal contact of thr 
 
WORK AMOm EDUCATED CLASSES. 27 I 
 
 most friendly kind between the European missionary and the Third Day. 
 people with whom he work8. Unless this is possible, there is 
 very little use in employing an European agency for direct Gospel 
 work among the educated classes. We, no doubt, need European 
 workers, but they should enter into the most friendly relations 
 with the educated classes in order to have any real influence 
 over them. The establishment of Young Men's Christian Asso- Y. M. 0. A. 
 ciations, in the important towns, open to non-Christians, would ^^^ 
 be of groat help in supplementing the work of mission institu- 
 tions. It is encouraging to note that during the past three years 
 several associations have been started in different parts of tlie 
 country. These organizations afford an unparalleled opportunity 
 for personal religious work among non-Christians. The future 
 of Christianity in India will depend greatly upon the influence 
 we bring to bear upon the student world, and I have not the 
 least doubt that in accomplishing this object the Young Men's 
 Christian Associations will play no insignificant part. I need 
 not here dwell upon the importance of delivering lectures to the Lectures, 
 educated classes. This is being done, I believe, systematically 
 in all important centres of education. It is most desirable that 
 educational missionaries should take a more prominent part than 
 they have done hitherto in delivering these lectures, for it is they 
 tbat command the greatest influence among the educated classes. 
 Lectures on controversial subjects do little or no good, and if 
 they are not handled by competent men, as is often the case, 
 they are productive of more harm than good. If those who 
 address educated Hindus would dwell oftener upon their personal 
 religious experiences and rely less upon logical demonstration, 
 their words would be more effective, for there is nothing so 
 effectual as "the direct power of living testimony." In dealing 
 with non-Christian religions, missionaries should be capable 
 of recognizing and fully aj>preciating the glimpses of truth 
 that reveal themselves in those systems. At the same time 
 there should be no attempt at compromise. This is often done 
 now-a-days, I regret to say, with the most disastrous results. 
 The absolutely unique truths of Christianity should be set 
 forth in all boldness. " Dare to be downright," says Sir iMonier 
 Williams, "with all the uncompromising courage of your own 
 Bible, while with it your watchwords are love, joy, peace, 
 reconciliation." 
 
272 PAPER BY THE REV. T. E. SLATER. 
 
 Thirb Hay. J have pointed out briefly tlie extent of the influence of 
 
 roTioluKioTi. lOnglisli education in India, tlie changes it lia.s effected and the 
 
 results it has produced. I have tried to shew the attitude of 
 
 the educated classes towards religion in general and Christianity 
 
 in paticnlar, and I liave touched briefly upon the methods of 
 
 evangelization that are ordinarily adopted. Missionaries have, 
 
 no doubt, to encounter special difficulties in dealing with the 
 
 educated classes; but those wlio are eagerly scrutinizing the 
 
 "AlittU? signs of th.e times cannot help noticing the worliing of the 
 
 J^aveneth tlic ^J't^tlen leaven of Christianity even among these classes. The 
 
 wholp Innip." force has l)een inserted, the stir and recovery have begun, and 
 
 <he inlhienoe is spreading from point to point, and if we only 
 
 hold on with confidence, and wait and believe and pray, it will 
 
 not be long before we shall see the whole lump leavened. 
 
 SECOND PAPER. 
 
 By the Rev. T. E. Slater, L. M. S., Bangalore. 
 
 Tlif^ FiHd. I. The Creation and Character oi the Fikld. — A 
 
 keen observer of Indian life and thought — Sir Alfred Lyall — 
 remarked not long since, that this countiy was passing in a few 
 years tlirough phases which have occupied centuries in the 
 lives of other nations. As a result of this rapid growth, many 
 difficult and grave problems have arisen ; problems complicated 
 by the fact that they have not developed slowly from within, 
 but have been forced on by Western ideas and civilization 
 introduced into India. Since the days of Macaulay and Duff', 
 the British Government has nurtured two generations ofUniver- 
 ^ity youths on the literature, ])hilo?ophy, and science of the 
 West, and on the strong meat of English political ideas, so that 
 a powerful and rapidly increasing educated class has been 
 Ideated; men of naturally acute intellects and most assimilative 
 >iat\ires ; and a class now strong in position, in wealth, and in 
 the new liberal knowledge derived fvom the West. 
 
 A vf'io missionary agency — which forms the subject of this 
 iiapev — has thus to be supplied, as the special needs of this 
 class, and the duty of the Church in respect to them, have come 
 
 Krndi.rhoods. to be more clearly recognised. The Oxford Brotherhood at 
 Calcutta and the Cambridge ^lission at Delhi are the most 
 prominent organized types of this form of effort — (^hri^iian 
 
ll''/i'A- AMUSO l-JDVCATED CLASSES. '27S 
 
 cc'iitiCB ul' light and iuHiiL'iicc mainly among those designated I't'ki' I>'^"*"- 
 ' Young India ' or ' New India.' 
 
 They arc the jirodKct of two sources — Government and T\voclus«oa of 
 missitiimry sehouls and colleges. Thousands ot" young men -^^^''^^ "^^"* 
 pass yearly iVoni the former with their religious heliet's severely 
 >liaken, with the reasoning and critical faculty highly cidtivated, 
 but with the conscience and the will comparatively untrained : 
 wliilc a similar numher pass from the daily instruction and 
 atmosphere of missionary institutions witli sympathies and 
 convictions set, in many instances, in a Christian direction. 
 Both these classes need to be followed i/i' hy organized evan- 
 'jelistic ep'ort, which shall, in the one case, overtake a purely 
 secular teaching with spiritual instruction, and, in the other, so 
 till the quickened soil that the good seed, already sown, nia\ 
 become fruitful. For with the mind awakened to new ideas, and 
 the moral nature susceptible to fresh and higher influences, these 
 classes are just in a position to be impressed alike by Western 
 truth and Western scepticism. 
 
 (i) Their numbers and d\fusioii. (ji) It is not easy to Their miui- 
 calculate even approximately the nainher of those who ^'^'^' 
 may thus be reached. When wc realise that only 
 -i^-th of tlie total ])o])ulHtion of India — or some 4U 
 millions — have at the [)resent moment received (.uiy 
 education, leaving the enormous number of over 240 
 millions who are unable to read and write, we shall 
 scai'cely be in danger of exaggerating, numerically, the 
 £'/(/'/hs/4 -speaking classes. In all India, in 1891, 
 there were 3,682,707 under instruction, shewing an 
 advance of some 50, OOO on the previous year; and of 
 these, English was studied by 353,516, or nearly ten per 
 cent. There were 136 colleges imparting a University 
 education to 15,580 students. A substantial knowledge 
 of English is conveyed in most of the ' secondary ' 
 schoQls of the country (excepting, perhaps, in the 
 N.-W, P.) which form the connecting link between 
 elementary and collegiate education ; also in many of the 
 ' training ' and ' other special' schools. 
 Here, then, we have over one-third of a million accessible to 
 English. If we now go back, say, thirty years, and add about the 
 same number for those i)reviously educated, wc may j)robabIy 
 3d 
 
274 
 
 PAi'VAi r,Y Tin: iiKV. r. e. i^LA'an. 
 
 Third Day. 
 
 Their dillu- 
 sion. 
 
 The imiubor 
 is rapidly iu 
 croasiu.y-. 
 
 Their iutlu- 
 cuce. 
 
 reckon that there are ((bout ':lt/is of a intUlon Enylish- speaking 
 people in all India. This gives only one in every 880 of the 
 population; hut the percentage is prohahly below the niark^ 
 seeing that, in the Mysore Province, which, however, ranks 
 high in point of education, one in every 105 persons knows 
 English. 
 
 (b) The dijf'u&ion of these educated classes, or tlicir rela- 
 tive strength in different parts of the country, is not so 
 difficult to ascertain. In proportion to tlie population, 
 they are unquestionably far more numerous in the South 
 — still more those who have had some kind of C/iristiau 
 education :* then comes Bengal : then Bombay : then, 
 far behind, the N'.-W. P.: the Punjab and Central 
 Provinces coming last. Taking tiie first and the last 
 localities, it may be stated that in 1891, 556,449 boys 
 were under instruction iu the Madras Presidency, of 
 whom 77,448 were educated in and through English : 
 while in the Central Provinces, out of 111,498 ])upils, 
 8,842 were studying English. 
 
 (c) That the number of men educated in English is rt/pidli/ 
 increasing admits of no doubt. The number of colleges 
 in the country increased from li4 in 1S87 to 13G in 
 1891, and theriumber of students from 11,500 to 15,589. 
 During the same time the number of boys receiving a 
 purely English education, introductory to a University 
 course, increased over 80 per cent, ; while the luimber 
 receiving a superior nuxed Englisli and Vernacular 
 education doubled. 
 
 (ii) Their injli(ea(<i. But iu view of the evuugclization ot 
 these classes mere numbers form no eorrcd criterion. A little 
 less than a million of English-speaking men waiting to be won 
 to Christ. Few, indeed, compared with the teeming masses; 
 but how many Missionaries would it take to reach them ? And 
 in moral life, quality counts for more than quantity. Their 
 injhience far outweighs their nunieric(d strencjth. It represents 
 
 * Iu the Mysore Province the Christiaus rank first in point of edu - 
 cation. 
 
 Out of 2,109 graduates on the roll of the Madras Univeraty, 180 
 are Indian Christiaus, or one in 12. This proportion is highly satisfac- 
 toiy, cousidcriug thai they form only 1 40th of tlu: uutire population. 
 
 At the present time all the .Judges ot tlie Small Cause Court of 
 Madras, including the Registrar, are Christians. 
 
ill eacli case a circle, larger or smaller, of which an educated I'ltuin Day. 
 man is the centre; and, in reaching him, we reach through 
 him an unseen company whom he daily meets in his domestic 
 and social life. 
 
 The educated classes include a large portion of the gentry Tlie educated 
 and nobili(y of the country, whom the people implicitly follow : ?^'^,*^^ ,. 
 all Government officials, from the Civilian and Judges of the society, 
 High Court to the crowd of clerks in the public oitices : the 
 bar, the educational, engineering, medical and other services ; 
 a large number in mercantile pursuits .- and a host of students — 
 minds keen, eager, and impressible— the greater number of 
 whom are entirely destitute of any religious instrucfcion. 
 
 It is impossible to exaggerate the power and influence that and the lead- 
 such men possess. Forming as they do the social and intellec- opinion, 
 tual aristocracy of the country, they are everywhere becoming 
 its brain and voice— -a powerful factor in the State — to whom 
 the other classes look as the leaders of public opinion in politi- 
 cal and social matters. To them, and away from the old 
 pandits, the people are learning to transfer their allegiance, as 
 their natural and best representatives. They have the control 
 of an increasing number of newspapers and other periodicals, 
 published in English and in the Vernaculars, thus wielding a 
 wide influence through the Press,* The severest attacks on 
 their own religion and institutions come from this class. They 
 are all over the country ; are accessible not only in the larger 
 cities but in smaller towns, and even in out-of-the-way villages. 
 Social and Cosmopolitan Clubs, Literary Associations and De- 
 bating Societies are to be found in most cities. In every 
 District they sit on Municipal and Local Boards, and carry out, 
 with greater or less success, Local Self-Government.f They 
 are also members of Provincial and Imperial Legislative Coun- 
 cils. They have already influenced the Government of India 
 through the discussions of their National Congress; and they 
 will have to give the cue, to a still greater extent, to the much 
 needed social and religious reforms. 
 
 * There are some 560 newspapers published in 16 different lan- 
 guages of India ; 315 of these are vernacular papers. One of the Bengali 
 weeklies has a circulation of 20,000. 
 
 t There are some 7o5 IMunicipal Towns, varying- in size from Bom- 
 bay with a population of 800,000 to little towns with less than .5,000. 
 These Municipalities are controlled hj committees, the vast majority of 
 whose members are everywhere edui-ated Indians. 
 
27G TAPER Di 77//^' /.'/.l'. T. /:. SLATEn. 
 
 Third Day. _\^ educafed lirahman, well known to me, is the Miizarayi 
 and the lead- Superintendent for the Province of Mysore. He has taken 
 ers vi retorm. yig,)j.Qugiy j,^ hand the oveihaulinj^ of temples and Mutts, and 
 is dealing boldly, not only with matters of light and ventilation, 
 but with relij^ions abuses and corruptions. Another Hindu, 
 with whom I often converse, who is the fonnderof a Mamlarim, 
 with an Oriental and English Library ddjoining, complains 
 that the religious work of: the temple caunot be carried on in a 
 manner Avhich shall "keep pace with the times in respect to 
 the ideas now entertained as to religion and (lod, faith, holi- 
 ness, &c. ;" and he is trying to eflFect such reforms as shall make 
 *• it a model phice of worship and spiritual instruction," Here, 
 in a glimpse behind the scenes, we see how educated men are 
 at work at the very heart of heathenism ; earnestly and pathe- 
 tically endeavouring to mould the ancestral woi-ship of the 
 country on modern, not to say distinctively Christian, lines. 
 Who can calculate the influence they are silently, though 
 incongruously, exerting i And they are acting, undoubtedly, 
 under iniluences which they have themselves received from 
 Christian sources, and are well worthy of our highest and 
 most sympathetic help. 
 Their need ol' (iii) Their tieed nj the Gospel. T\\^ imiiortance oj reachiiMj 
 the Cxospel. ^f^^^ class (Munot be over-estimated. In no country have the 
 social leaders such a powerful influence as they have in India? 
 and if even one here and there could be truly brought to Christ 
 the effect would be felt throughout the Hindu community. And 
 there is no class that sfaii//s more in need of the Gospel. It often 
 hajipens that those who are most highly endowed intellectually- 
 and richest in this world's goods, are spiritually the poorest, and 
 most in need of religious ministries. 
 
 Owing to pantheistic perversion, the depraved yet ])roud 
 Hindu intellect, which fails to see any necessai*y connection be. 
 iween conviction and practice — our stoutest obstacle to the pro. 
 gress of the (iospel — needs to be regenerated no less than the 
 heart and conscience. Intellect and culture, apart from moral 
 stamina and will-power, have often proved perilous to the 
 
 T^ „ t..r.^^ individual and to the State. The secular and destructive svstem 
 
 JJ angers iroiii 
 
 mere seeular of education that prevails so largely in India, fails to supply any 
 
 eanoa ion, ^^^^^ pruiciple of good ; and the (rovernmeiit has, in recent yeais, 
 
 become alarmed at the "rowing want of reverence and obedience 
 
WORK .1.U0\'V EVIWATIW CL.IS.S! /,'.<?. 277 
 
 ill its scliools and colleges. Old restraints and religious sanctions i'mi'ij Tf.w. 
 are gone, and there are new dangers ahead. Drifting from the old 
 moorings, without rudder or chart to steer by, many make early 
 shipwreck of their souls. There is the intellectual rock of 
 rationaUsm or agnosticism, and the moral rocks of unchastity and 
 intemperance, on which it is to be feared an increasing number 
 of young lives are driven. Losing faith in the Hindu marvels, 
 and observing that many scientific minds of the West have reject- 
 ed traditional Christianity ; quoting Mr. Leslie Stephen who 
 tells them, '• It has decayed as knowledge has increased ; and a 
 vast majority of the race have got on very well without it," 
 many are inclined to disbeJicce in any revelation beyond that 
 afforded by Nature, and to condemn all miraculous religions as 
 inventions of designing priestcraft. Naturally religioKs, but 
 being educated every year out of their own religion into scepti- 
 cism and unbelief, and aided by a large circulation of atheistic 
 and anti-Christian literature from Europe and America;*' sinking, andi'mmanti- 
 as a consequence, deeper and deeper into a condition of worldly ^-'^ri'^tian hto- 
 indifference, selfish materialism, and moral cowardice ; apparently 
 dead to all spiritual seriousness and concern, ' Young India/ 
 otherwise most lovable and attractive, stands in sorest need, at 
 the present crisis of its history, of the renewing and saving 
 element of the Gospel. Sir Charles Aitchison, formerly Lieut- 
 enant-Governor of the Punjab, lately said that he kne\v of no 
 people more in need of wise and spiritual guidance than the 
 voting men of India. 
 
 (iv) The Duty of I he Church towards them. As a Christian 
 country, Britain has created the field before us ; and wo 5J'«r? hilitv. ^^' 
 important question caw be presented to the Church of the present 
 day than its relation to the higher thought and life of India. 
 We have swung the Hindu mind away from the moorings of the 
 past ; shall we allow it to drift out upon the ' sunless seas of 
 doubt ' or even non-Christian theism ? It may be quite»true that, 
 liefore an intellectual nation passes from the stage of instinctive 
 faith and external authority to that of reflective faith and private 
 judgment, it must inevitably go through an epoch of scepticism ; 
 but it becomes all the more imperative that we should seek bv 
 
 * For many years past the names of Bradlaugh and Ingei-soll have 
 been household words The amusements and often \ieious habits of in - 
 ferior chibs and other eonvivial resorts, liave an increasing- attraction. 
 
27S /'t/v.'R r.v Tin: rf.v. t. i:. s'/->.i77';ft. 
 
 I'mui) Day special agencies to reach tills class, and so leaven it with Chris- 
 tian thought and life, that it may not prove a hostile power, 
 alienated in religious feeling from all that is highest in British 
 rule, hut that its intelligence, sympathies, and influence may be 
 won to the Christian side. 
 Til.- Cliurcli (v) Bearinrj of their Eva //(/eliza/ion on the Indian Church. The 
 
 iirrds thf evangelizatiou of the higher classes has also an imporfant henr- 
 cli^'^sos. '''.9 o» the Indian Church. If it is to grow in power and influ- 
 
 ence, in self-support and self-reliance, its accessions must come, 
 not wholly from the lower strata of the population, but also 
 from the upper and wealthier classes ; so that the struggling 
 Christian communities may receive some of that munificence 
 which has heen so marked a feature of the Hindu religion, and 
 may furnish well-informed, able, and respected men who may 
 successfully address their countrymen. Preach the Gospel by 
 all means more largely than ever among the poorer and depress- 
 ed classes, to whom in all ages it has been preached, gather 
 them into the fold, and tend and educate them; but if we would 
 carry the foriress (nid subdue the mind of India, we cannot neglect 
 the higher classes who have the future of the country in their 
 power, without faithlessness on our part and confession of 
 failure; though remembering Saul of Tarsus, we need never 
 despair of our Indian Pharisees and Sadducees.* The Christian 
 religion has yet to make full proof in this land, of its highest 
 and widest spiritual ssvay; to testify, by its conquering- some 
 of its proudest sons, its ability to overcome the strongest social 
 obstacles and the deepest prejudices. 
 
 nn, ■ ■ 4. One of the commonest complaints of the day is the wnahness 
 
 ITiP ministry i ^ 
 
 will be moi-p of the Native ministry— the lack of highly educated and 
 fli'oatod forceful men. Their efficiency in the past has been, as the late 
 
 Bishop Caldwell stated, " in exact proportion to their education 
 and attainments." And if we are to get a supply of such men, 
 we must look, in the main, to the educated classes. The 
 leaders of Hindu religious movements, such as the Brahmo 
 Samaj, the men who have exercised power over their coiuitry- 
 men, have come from these classes : and thoroughly transformed 
 
 * " Remomber oue thing — that the low oMstes from whom the bulk of 
 our Christians in South India arc drawn, are not Hindus. \^1ien you 
 have converted thousands upon thousands of the low-caste in India, you 
 mav not have touched Hinduism one bit." — Report of London Confe- 
 reiu;\ 18.SS. IT, page 240. 
 
WORK .I.VO.Vfl KDUOATKT) CL.l.S'S/v'S'. 279 
 
 iiiiuilare, siiuctifietl through and through by the spirit of Christ, Third Day. 
 they must furnish the Indian church with its best trained 
 ministers, its skilled evangelists, the professors of its theological 
 schools, the writers of its Christian literature. If we are to 
 touch Hinduism proper, we must have men of Native genius and 
 temperament, of Eastern fervour and individuality, who, 
 actpiainted with Indian religious thought and life, shall sympa- 
 thetically a})pr()ach Hindu minds ; men who shall not transplant 
 English or American or German Christianity, and present a 
 Christ, as Chandra Sen used to say, " in hat and boots,'' but 
 who shall sow the seed of the Kingdom, and let it grow ; who, 
 nurtured on the various learnings of the East and the West, 
 shall interpret the practical West to the philosophic East, and 
 shew that the religion of Christ is in accord with the best 
 sentiments of India's best minds. We want our Krishna Mohan 
 Banerjees, and Xehemiah Clorehs, and Narayan Sheshadris, 
 multiplied a hundred-fold ; and the cultivated classes can alone 
 supply them.* 
 
 II. Their Rkligious Atiitude. — The attitude of educated 
 Hindus towards their own religion and towards Cliristianity 
 depends very largelv on tiic intiuences in which they have been 
 brought up, and on the localities where they have been trained. 
 The di//'erence hetioeen those who haoe received a purely secular 
 
 education and those ivho haoe had the advantaiies of earnest •, a i i 
 
 '\ •' lunueuced In- 
 
 thoughtful Christian teaching has been alreadv indicated, and is early trahi- 
 
 frequontly very marked. Even in those more advanced in life, ^"°" 
 
 who attended a mission school far back in their earlier years, 
 
 the Gospel appeal often meets with a sensitive response. 
 
 (i) Religious Unsettletnent. Looking at the class gencrallv, 
 , ,,. Ill •! , , . . ,, . 'i More imsL't- 
 
 and recallmg what has been said as to their nitellectua! and tied than 
 
 moral condition — which represents the immediate danger we t<jriiierly. 
 have to seek to avert— a state of religious unsettlemcnl best 
 describes them, degrees greater than what it was twenty years 
 ago. There is a deeply felt and ojjenly expressed dissatisfaction 
 with popular or mythological Hinduism, and a growing indif- 
 ference to its ceremonial. Not many years ago, Hindu bovs 
 
 attending Christian schools were made to bathe on returnino- 
 
 o 
 
 * The perusal is reeoimneuded of a little pamphlet just published— 
 " Hindu Pastors," by J. Koss l\rurray, m.a., foriuerly .scholar of St-, 
 .'olm's College, Cambridge. ( Johu Heywood, 2. Ameu Oonu.^, 
 Louduu.) 1 
 
280 T'Al'Ell BY THE RI.V. T. E. SLATER. 
 
 liiiKD 1)a.y. houic, ill order to wash off the detileinent : now, through un- 
 concern, such duties are seldom if ever ent'orced. 
 
 Many .shades (ii) All Shades oj Religious ThoiKjht. But witli this negative 
 tiiought. attitude the agreement ceases ; and in personal intercourse one 
 meets with all shades of reliyiot's thuuyhf. It is unnecessary to 
 describe these in detail, as they must be more or less familiar 
 to all oi us, and have been fully dealt with in previous Con- 
 ferences.'''' (Jrthodox Uinduisin in its manit'uld stages, where 
 })hilosophic minds arc still fascinated by the pantheism of the 
 Vpanis/iuds, though diverging according to their acceptance of 
 AdimiUi. Vishist(tdv(iita. or Draitn teaching : Agnosticism : 
 Deism : Brahmoism : Secret Discipleship : all appear, often 
 in strange proximity. One's mode of dealing has thus to vary 
 jj^reatly too. 
 
 Between the two extremes of a materialistic scepticism and 
 an earnest approach to Christ, a strong under-current of religious 
 thought has been ol)servable during the last decade in the direc- 
 tion of what is railed Aryan or Fedic Hinduism, This is really 
 
 A now atti- the only new attitude worthy of note ; though a large number of 
 the leading men, speci illy those higii in oificial position, keep aloof 
 from it. Of these, there is a tendency among minds trained in 
 pantheism to drift into af/nosticisin, sometimes through the 
 reading of such books as vS. Laing's PrulAoiis of /li.p. Future. 
 Positioisin, whose key-note is 'humanity,' has not so much 
 attraction for a caste-bound people. Others, again, confess, and 
 excuse themselves on the ground, that they have 7iot made 
 religion a study, regarding it in the light of any other ' depart- 
 
 Xuthiiwari- ment of knowledge' and may be described as 'nothingarians.' 
 
 a'ls. Hindus, as they grow older, seem to lose enthusiasm, except 
 
 for the * Gospel of getting on'; and are content to be absorbed 
 in their secular callings and in a cold worldliness. 
 
 (iii) llrahnoism. Brahinoism has, I believe, been well nigh 
 stationary since the death of Chandra Sen. Tn the south, at 
 any rate, it is nowhere conspicuous. One cannot but feel dis- 
 appointed that what once promised to be a hopefid movement, 
 and the most interesting develo[)ment of religious thougbt of 
 the j)resent century, outside Christendom, should be, apparent- 
 ly, on the decline. But the worthy elements of Brahmoism — 
 j)iayer, repentance, moral struggle, self-effacitig consecration to 
 
 * Set' Ii'iport.s of .Uhiliiihtvl, mill fSouHi Indie Cnii-fnriice^. 
 
 I'.ialiiiKiisiii. 
 
WORK AMOya FUrOATED CLASSES. 281 
 
 God, active philanthropy, and radical social and domestic Thikd Day. 
 reforms— are essentially Christian, and can flourish only in 
 genuine Clunstian soil. Hence we may reasonably expect that 
 what is best in Brahmoism will bo gradually absoibed by 
 (yliristianity. And further, since it has owed much of its 
 success and not a little of its vigour to its contact with a dis- 
 torted Christianity, as may be seen by the caricatures of Christian 
 doctrine that still distigure Brahmo organs, we may believe that 
 as a scientific and rational Christianity — that of Christ rather 
 than of churches and theologians — becomes better understood, 
 the ralsoa iVelrc of Brahmoism will largely disappear. In the 
 meantime it is being overshadowed by the Aryan Revival, which 
 being the movement of the day, demands more of our attention. 
 
 (iv) A Purified Hinduism. Set on foot by the Arya Sama 
 of North India, and fanned by that pride of nationality which, 
 has been stirring in the country, and by the zeal and propa- 
 g-aiidiof the Theosopliical .S)eiety whi ch extols the past glories 
 of the East ; above all, put upon its mettle by the advancing 
 power of Christianity, this Indian renaissance or revivHl, not imiian vc- 
 so much of religion as of pliilosophy, maintains that, in its naissaucc. 
 j)urified form, Hinduism is well able to hold its own against 
 every other form of faith. It has, without duubt, checked for 
 a time the extension of the Christian church, having come, in 
 many cases, between Christ and the awakened conscience of the 
 Hindus. Briefly described, it opposes Indian theism — the 
 supposed nionotheism of the Vedas — to what is called foreign 
 theism, and thus enlists on its side the patriotic preference for 
 Indi'Ui literature and thought. 
 
 Tlie best that can be said of it is that it is an attempt 
 
 (it construction, by a process of elimination and assimilation 
 
 — the throwing oft: of what is irrational and bad, and must 
 
 be condemned, and the retaining, or accepting from other 
 
 creeds, of only what is true and good. It is also a per. 
 
 fccthi naticr(tl moi-einent in a land like India. The leaven . , , 
 ,.... .. .. -^ natural 
 
 of Christianity will woi'k, and in its natural affinity with certain movemeut. 
 
 pre-existing conditions of thought, will form semi-Christianised 
 
 philosophies, like the Neo-Platonism of Alexandria ; and 
 
 these Eclectic Systeiwi will, far a time at least, give a distinct 
 
 support to tlie old religion of the country, and infuse new life 
 
 into it. 
 
 3(1 
 
282 
 
 PAFKI! I!Y TIIK REV. T. E. HLATRR. 
 
 Thied Day. 
 
 Found iilso 
 amoijg 
 MiihiiiiiniM- 
 daiis. 
 
 A welcome 
 sigu. 
 
 Opposition 
 decliniua'. 
 
 Will it 
 survive Y 
 
 A similar loidency is at work amomj the Muhamomclans of 
 India, wlicre there lias arisen a suiall but cultured party, who 
 deny the eternal nature of the Quran, take moderate views as 
 to its ii)S[iiiati(in, east over the interpretations of their scribes, 
 seek to bring Islam into closer resemblance to the livino; faith 
 of Christianity, and advocate many social reforms. 
 
 T/iis owa/cenefl spirit — most wcleonic after the nerveless apa- 
 thy we have i)een so long lamenting — clearlv shews how the 
 illuminating and quickening power of Christian ideas has modi- 
 fied, and, ill some directions, completely changed the rcligiousim- 
 piessions of the people. The most remarkahJe transformation, 
 that has come over the educated Hindu mind, is seen in connec- 
 tion with the idea of God, and the corresponding idea of Prayer. 
 Into the midst of the pantheism of centuries there has slowlv 
 penetrated the conception of a Personal and Holy Being — the 
 foundation truth of all real religion. In all modern religious 
 reforms, the Vedic idea has l)een modified by Biblical theism ; 
 and iii other directions, those who have not studied the Bible for 
 nouglit, are readimj Christianity into Hinduism ; nwd, tending 
 more and more to believe in the imity of all religions, instead 
 of saying to Christian missionaries as they did twenty years 
 ago, ' It is not true,' they now say, ' It is not new.' 
 
 This movement, which is far more popular— because more 
 really Indian — than Brahmoism ever was, has been for several 
 years past bitterly opposed, in its methods, to organized Chris- 
 tianity ; and Hindu preachers, Hindu theological schools, and 
 tlie Hindu Tract Society, have been the order of the day. The 
 Theosophitul Society, which lias been from the first a distinctly 
 anti-Christian force, is mainly responsible for this. The opposi- 
 tion, and, to some extent, the Hindu * Revival,' was thus iiforced 
 growth : and now that the theosophical glamour is quietly fad- 
 ing away — though occultism, of which Indian has i)een the 
 cradle, will still tyrannize over many minds — the opf>osition is 
 declining too. 
 
 • (v) JVi/l the lieriral survive/ In a modi fied iovm , it pro- 
 bably will, and for two reasons: — {a) Christian ideas are in the 
 air everywhere, affecting even tliose who intend to resist them. 
 The Christian leaven will continue to ferment ; and, till it has 
 done its work, must operate, and with increasing power, in the 
 manner described. Then there is another active force, in the 
 
WORK AMOSn EDUCATED CLASSES. 28o 
 
 East }is ill the West, co-operating; with the Christian religion. Tuird J)av. 
 (b) Scieiitijic ideas, which have already done much to purit')' 
 mediaeval Chi-isiianity and many lJil)licaI conceptions, are stead- 
 ily takiug hold of the Indian mind ; and these ideas suggest 
 that each religion is best fitted for the race which has evolved 
 It. Under the conibincd iallaence, then, of these two currents of 
 ideas — which, with every year of growing enlightenment, pro- 
 mise to ilraw nearer — there will probably continue to be for 
 some time a desire for a purified Hinduism, as being best suited 
 to the genius and instincts of the j)eoj)le. Following the trend 
 of moderu thought, this will no doul)t include the acceptance of 
 those trutlis that form a part of the spiritual inheritance of the 
 race — the fundamental doctrines of N^atural Theism, though a 
 fendeacij ti> Delstic thuwjht, is o'jservable among some scientific 
 minds, both Hindu and Muhammadan. 
 
 ^v\t tke '' sh-()iujest' must i^ventuolly ^ st/roioe :' hud we may Strongest 
 eontidently hipe that as the New Testament has already won ""'''t suivne. 
 its place as the staud-trd of India's ethics, so, upheld by scieuce 
 atid transfigured by the spiritual insight and fervour of the East, 
 it will yet be accepted as its final rule of faith and life ; that the 
 meditative and devotional nature of the Hindu will yet respond, 
 if not to the systematic theology of the West, to Christ ; and, 
 when touched by His grace, will produce, in a true Enstern 
 church, a type of Christian culture and ^aintliness as yet unseen. 
 
 (vi) Our Attitude towards it. This development, which will Christ not 
 naturally attract raaLV o"f the best mind--, will be sure to be "^^o'li^- 
 sympathetically wiitched by ('hristian missionaries, and can be 
 wisely guided o.ily unler the impulse of that larger, brighter, 
 healthier thought now happily prevailing in the best theology 
 of the day, though the final !itray(jle in India will not be 
 between Christianity and a purified Hinduism, but hetwteu 
 (jhrist avd uiifxilief. We may rest assured of two things : first, 
 that only a simple and bro'id firesenlfition of Christi'mitij, 
 appealing to rational intuitions, attaching less importance to 
 dogma and far more to life, and in touch with all true social and 
 political aspirations, will be accepted by progressive India ; and, 
 secondly, that our religion will never become a national jjoiver as 
 long as the people feel that it is prejudicial to their Native customs 
 and habits of lite; that it denationalizes those who accept it, and 
 so withdrawn from th Mn a large bodv of tlieir coniitrvmen 
 
284 
 
 PAVER BY THE REV. T. E. SLATER. 
 
 future 
 
 The Bil^le i 
 read. 
 
 Third Day. (vii) T/ie Outlook toioards Christ. With these provisos, the 
 
 Hope for the outlook before us, tlioiigh at present sufficiently perplexing and 
 disheartening, is brightened will) hofie. We are in times of 
 transition. The way is steadily clearing. Bigoted hostility, 
 though still deep and pronounced, is nothing like what it was. 
 The best thought uf India is not towards JIi?i{/ins'ni Ijut 
 towards Christ. He, Who was used to be blasphemed, is now 
 revered. There is a genera! admiration of His life and ministry 
 and moral greatness, an acknowledgment that He is the 
 crown of character, the highest product of Natnje, though 
 still a holding back from Him the scepti'e of Divine authority. 
 
 (viii) The Bible studied. One of our greatest encourage- 
 ments is that jnanij read the Bible privatelij, together with one or 
 other of the now popular " Lives" of Christ, and other Chris- 
 tian books, and are more impressed and benefited than they 
 will themselves admit. So Die of those, for whom I have 
 bought expensive copies of tlie Revised English Bible, have 
 been orthodox Brah:iians, who a few years ago would not have 
 had such a book in their house under any pretext. The 
 Sanskrit Bible is carefully studied in some of the monasteries 
 of the North ; and in many parts of the country there are to 
 be found little knots or sabhas of men, where questions that go 
 to the heart of the Gospel are freely and seriously discussed. 
 
 (ix) Secret Disciples. A few go further. There is yet an 
 inner circle of confessedly Christians at heart. These admit 
 that our faith is the liighest and holiest, and need but the final 
 touch of the Spirit of God to bring them over to open decision. 
 Something like this is often said to me: 'We are conscious of 
 the [)ower of Christ, and that Hinduism as a religion does not 
 satisfv. We feel that our life is full of inconsistencies ; but so 
 great are the forces of the society around us that we are help- 
 less. At present we are unable, mainly through domestic ties, 
 to make the sacrifice that C'hristianit\' demands of u?. We 
 must coN.tinue to imbibe Christian ideas, icithout breahiny away 
 from our cominirnity.'* 
 
 Until tlie whole social system relaxes, this must continue 
 to be our greatest obstacle. Tyrannical custom, intense conser- 
 
 Christiaus at 
 heart. 
 
 Fudia' 
 m;ed. 
 
 ;roat 
 
 * The difficulty lies for the most part iu Hiudu family life. The 
 eulighteniny inflvieiiecs of ziihuki work are thus the iireHsiny ueed of 
 the coiiiitry. 
 
WORK AMONd EDUCATED GLASSES. 285 
 
 vatism, popular sentiment, liereditaiy prejudice — to change which Third Day, 
 is to sin— is at once the strength and weakness of Hinduism. 
 India's great need is that awahenimj of conscience and religious 
 convictions, under a sense of sin and the power of the Cross, 
 which shall courageously and loyally suffer " the loss (>fall 
 thiiijis" that it "may gain Christ and he found in Him.' 
 
 III. Methods of Dealing. 
 
 (J.) General : — 
 
 (i) Throwjh Enylish. The educated classes are to be reached TheEuglisli 
 through the medhun of English. They invariably use English '»"&"^g''- 
 themselves when discussing thoughtful questions, and when 
 they write private letters to one another ; sometimes finding 
 it a labour, as a Hindu friend assured me, to think and write 
 in the vernacular. Nearly all the books in their libraries are 
 English. They cannot be reached by bazaar preachiug ; but 
 are everywhere accessible to the mother-tongue of the foreign- 
 er, who of necessity wields it with greater power than he 
 possibly could any acquired language. 
 
 (ii) Sympathetically . Then they must be approached sym- Svmpathv. 
 pathetically, and in a conciliatory spirit ; from the standpoint 
 of their own religious books and systems, which should be 
 fairly and carefully studied, and on the general lines of Com- 
 parative Religion, which will lead us to discover points of 
 agreement in differing forms of faith, and thereby quicken the 
 interest of the pi'ople as they come to see that Christianity is 
 no local religion connected simply with the Hebrew shastras, 
 but is related in the way of atHnity and fulHlment to those of 
 other races. Anything like abuse or ridicule of even popular 
 superstitions is fatal to success, and harmful in its effects. 
 Nothing can be done without sympathy and love. 
 
 (iii) Wisehi and CanJidlij, And we must deal wisely and „,. , 
 
 . . ... Wisdom and 
 
 candidly loith them about the Bible and our oioa faith ; freeing candoiu-. 
 
 them from those accretions of human frailty and error which 
 
 have so often hindered their acceptance by fair-minded and 
 
 earnest men. It is grievous to find how^ not only in the lower 
 
 class of free-thought journals, but by writers of culture like 
 
 the late Cotter Morison — both of which are read widely in 
 
 India' — the spirit and aims of Christianity are completely 
 
 misrejtreseuted. Many have undoubtedly been kept back 
 
 because faith in Christ has become idcutitied in the popular 
 
286 PAl'Eli BY TUK HEV. T. E. ^LATHR. 
 
 TTitEi) Day. niind with teaching that has now becoine iiuteiiable. We must 
 be prepared to answer clearly and convincingly questions that 
 were not raised a few years ago ; to give a full and frank hearing 
 to those peculiar difficulties — felt in the East as in the West — 
 which our age offers to faith, and not conceal from our hearers 
 those proved results in Biblical criticism and evolutionary 
 science which have been generally accepted by theological 
 lenders at home. In short we sliould seek to place the Christian 
 varieties on their true foundation. 
 
 Keeping in view these general principles— which can alone 
 ensure even moderate success in one of the mo?t difficult of 
 fields — these classes may be instructed in various ways. I may 
 briefly mention the methods I have myself adojited for many 
 years past. 
 
 (/?) Particular : — 
 l,r. tniv-. (i) Enijlinh Lectures. Lectures, either on a Sunday or 
 
 H week-evening in a Central Hall — very occasionally in a 
 place of worship — have been delivered o// rehijions and related 
 ■subjects, varying in form from the more philosojjhical Ivpc 
 to direct evangelical preaching, at which I frequently get 
 between four and five hundred to attend."* The bulk 
 of these (in Bangalore) are students from the State College — 
 where of course no religious instruction is imparted — 
 together with pupils and teachers from Mission High Schools, 
 and a good number of older men — officials, pleaders, clerks, &c. 
 The lectures, which must be carefully and lucidly prepared, or 
 the hearers will soon drop off, and be marked by bold and 
 fervid Christian teaching,. or no spiritual good will follow, are, 
 as a rule, followed by a short discussion, and it has been my 
 practice all along to secure as chairman leading members of 
 the Hindu or Muhammadan community. This enlists the 
 svmpathv and confidence of the people, shews them that wc are 
 not afraid of investigation, and affords an opportnnity of hear- 
 ing what such men have to say to their countrymen on religious 
 questions. Brethren of different societies often unite with me in 
 a course of lectures extending over some months.! Missionary 
 fours to other centres are occasionally made, when lectures are 
 
 * I'rintud uotices, jiuuouuciug" the subject, aru .seul to tlic cuUog'', 
 •lioijlb, ;incl publif offices, al^so to the local papers, 
 t Good niasic bv a choir is no doubt alti'a<3tive to inanv. 
 
Work amoxg kducatkl a lather. 287 
 
 given and Hindus conversed with. I have also tried lieliijujus Thiud ])ay. 
 
 Conferences, devoting the evening to the J ree discussion of some j^jisfiis^Tons. 
 
 subject previously agreed upon, and generfilly arising out of 
 
 one of the lectures. These gatherings are very popular, and, 
 
 if wisely conducted, may prove exceedingly useful The sue- Missiitiieifi, 
 
 cessful mission of Dr. Pentecost and other leading preachers, 
 
 shews that there is abundant scope for evdnyelistic visits from 
 
 the WpM, There are many specialists at lionie, familiar witli 
 
 modern doubt, who would find a short ministry among these 
 
 men a refreshing and profitable change, and a means of reaching 
 
 and impressing thousands. 
 
 (ii) Personal Intercourse. This part of the work — the inter- Pt.rsuual 
 change of friendly visits — finding the men out in their homes mtercom'se. 
 and seeing them in one's own — is intimately related to the 
 preceding, and has a value all its own. It is informal and 
 individnal, having in view the difficulties of personal souls and 
 pressing home of conviction on the conscience and ihe heart. It 
 is also the hest means of breaking down race prejudices and 
 manifesting brotherly hospitality;* while it often leads to good 
 openings for zenana work among the ladies of the families. 
 Old students of mission colleges should be speciallv sought out ; 
 and "Students' Homes'' or hotels be visited. 
 
 ( iii) Classes for Bible Study. Classes for Bible stiidy and Classes. 
 thr reading of Christian boohsf have been carried on among 
 college students, teachers of mission schools, and a few Hindu 
 gentlemen who are more or less seekers after truth. Frequent 
 meetings vyith a select few, when inquiries and objections may 
 he raised and met, form one of the most useful agencies. 
 Misconceptions and prejudice may best be removed by careful 
 and continuous study of the Bible ; while an introduction 
 is afforded to suitable f'hristian literature, and inducement 
 offered to purchase Bibles and other books. This form of effort 
 might be much extended if missionaries who have leisure on 
 Sundays, and Christian laymen, and also ladies, who have often 
 * By way of fiu-ther breaking dowu dividing" barriers, my wife and I 
 have occasionally invited a few Indian and European friends to spend nn 
 firening together In social intercourse and entertainment. 
 
 t Among others I have used the following and found them of much 
 service : Christilieb's " Modem Doubt and Christian Belief " : Iverach's 
 •'Is God knowable ? " : Tymms ' "Mystery of God": Preb. Row's 
 "Reasons for Believing in Christianity:" Croslegh's "Christianity 
 Judged by its Fruits:" and some of the "'Present-Day Ti-aets," 
 published by the London Tract Society. 
 
288 PATEB BY THE EEV. T. E. SLATER 
 
 Third Day. most tact and influence, would invite a few to spend a quiet 
 hour at their homes in study and meditation. And in close 
 coiinecti))). ii'ith every Missionary CoUeijc, and building on its 
 well- laid foundations, there should he some distinct and direct 
 EvaiKjelistic agency, working along all these lines, for the 
 winning of souls to Ciirist. Youny Men's Mtitual Improvement 
 Societies may be organized and usefully worked, somewhat 
 after the model of the Y. M. C. A. I have also been connected 
 
 Unions. for several years with a Hindu Literary Union, which has 
 
 brought me into acquaintance with many Hindu gentlemen, 
 who have asked me occasionally to address the Union on 
 ethical and other subjects. 
 
 Litfrature. (i^O The Press and English Christian Literature. Accounts 
 
 of lectures thiit hhxe heen delivered should sometimes appear 
 in the local papers, so as to reach a larger circle, while others 
 that have [)roved especially striking should be prin/ed in full in 
 pamphlet form. Or, a sui)icct known to be exercising Hindu 
 minds may lie treated in the form of a printed letter, and either 
 distributed or advertised for sale, with the request that written 
 replies be sent to the author. But what is of paramount import- 
 ance, and for which there is the greatest call, is the preparation 
 of a bright and masterly Christian literature, scholarly and 
 spiritual, written especially for these perplexed minds and 
 awakened consciences, and supplying the loftiest inspiration to 
 character and conduct. Preachers and s|)eakers are few, and 
 can reach a comparatively small circle, but a powerful book 
 may be multiplied ad libitum, and will be sure to gain, not only 
 the notice of tlie Indian Press, l)ut a quiet perusal from many 
 who vvill not trouble themselves to come and hear a lecture. 
 
 „. . .4 high das'; of Tracts, on the lines of the London " Present 
 
 class Tracts. Day " series, but adapted to Indian readers, is much needed. 
 The livds of converted Brahnians and others, who have known 
 what struggle is before they came out, and who have won 
 some Christian repute, are among the best means of influencing 
 ytumg men. A small, cheap, and attractive Magazine, imbued 
 with the fine discernment and marvellous patience of " The 
 Epij^hany, " should cultivate a fiolil of its own in different 
 centres, and deal with the anti-Christian and agnostic literature 
 which travels to the East, together with the unscientific pre- 
 sentation of Christianity itself, and with the manifold but 
 
^yoBK AMoy^G educated classes. 289 
 
 shallow subterfuges of the present-day Hindu — Pantheism, Third Day. 
 Unitariaiiism, and Deism, The people themselves understand Literary 
 the power of the Press, and by their Tract Societies and other '"I'^'^io^^^i'-''- 
 agencies have been actively using it ; and it is hiyhhj i?7iportani 
 that literature should be recognized us a special missionary 
 (lepartmnit, and that men with proved aptitudes sliould be 
 devoted to this most pressing work. 
 
 A " Forirurd Movement " needed. 
 The time has fully come when a bold ^'forward viocement " Forward ! 
 should be made among the educated classes of India. From a 
 missionary point of view there is not a more interesting body 
 of men, and from a political not a more important. Prepared 
 as no other class of the community has been to be moved by 
 the truth, they should be objects of special sympathy and 
 enterprise ; and it is earnestly hoped that this Conference, 
 deeply realizing its great responsibility, will so press their 
 urgent claims on the churches and societies at home, that they 
 may be speedily met by the appointment of suitable men, or, 
 better still, by the establishment of brotherhoods.* 
 
 FIRST SPEECH. — Methods of dealing with them. 
 By Rev. J, MgLaukin, d.d., A. B. M., Bangalore. 
 
 The question before us is a very wide one, an d the question is 
 a very important one. And so to prevent our covering the 
 same ground the speakers agreed to take different phases of the 
 subject. I, therefore, confine myself as per agreement to " me- 
 thods." While I do not claim for our subject the first place 
 in importance, I do believe it should receive at our hands a more 
 careful and prayerful consideration than has been given it in the 
 past. 
 
 For convenience I would divide the educated classes into two Our obiect is 
 
 divisions: first, the Mufassalite and second, the dw^eller in the to bring them 
 
 ... . . to Christ. 
 
 large cities. We might further divide them according to the 
 
 manner in which educated, whether j;/«/-educated or Anglo- 
 educated. But let the first suffice. I think it important that 
 
 * The work being characterized by ranch diversity, Math a unity of 
 organization, is eminently adapted to a brotherhood, where a distribu- 
 tion of labour can so well be met by a diversity of gifts. 
 
 37 
 
290 
 
 SPEECH BY THE REV. D. McLAUBIN. 
 
 TuiRp Day. 
 
 Ways of 
 reaching 
 them. 
 
 The mission - 
 aiy's house. 
 
 AVork amoiiL 
 them in the 
 cities. 
 
 Sympathy 
 necessary. 
 
 we have in mind wAy we wish to deal with tliem. It is to bring 
 each one of them into vital contact with the Lord Jesus 
 Christ by faith in Him, that they may confess Him publicly 
 before men, unite themselves to His Church, and labour for the 
 salvation of their fellovAS. We should aim at nothing less than 
 this. To make India a Christian nation as many nations in 
 Europe are Christian seems to me a doubtful good. 
 
 In the larger towns and villages there is seldom much difficulty 
 in getting the educated people, officials and others, to listen to 
 the Gospel in their own streets. On . the verandahs of their 
 houses or often in leisure hours in their offices the story can be 
 told with good effect. But oftencr still in the tent when the 
 vulgar crowd is out, then the missionary has a blessed opportu- 
 nity of pressing upon the conscience of half-a-dozen men the 
 claims of Christ. 
 
 The missionary's house should have an ever open door. 
 Many times he will be imposed upon by the mere idler, but in 
 time the good ground hearer will come along, and the sixty or 
 one hundred-fold harvest be reaped. Evangelistic halls, in which 
 preaching services are held and where Christian books and 
 newspapers are to be found, and where there is a courteous and 
 well informed Christian always in attendance, have been found 
 useful in some places. 
 
 These men can be largely helped by the visits of consecrated 
 godly women whose tact, ardour and deep love will prepare the 
 wives, mothers and other inmates for the day of open confession 
 of Jesus. 
 
 The city man is more difficult to deal with, and more difficult 
 to get at. He is busier, more alert, knows more of books and 
 men, more of Western thought, and in consequence is more 
 hopelessly muddled than his country-cousin. Besides these, 
 there are the easy-going, money-getting good-natured mercliants, 
 and still further there is fast growing up a class of well educated, 
 truly cultured, liberal minded men. To reach these men will 
 require all the wisdom, tact, patience and devotion of our best 
 men. How shall we reach them ? 
 
 To do so effectively we must sympathize with them. A large 
 })art of what they were taught to reverence and admire is 
 hopelessly passing- away. To a Hindu this is very hard to 
 bear. We must ft-ain their confidence in our "ood faith. We 
 
WORK AMONG EDUCATED CLASSES. 291 
 
 must be true to our own principles; we must show tliem that Third Day. 
 
 we love them and seek the highest interest of their individual 
 
 souls ; we must exemplify to them that a pure heart is the best 
 
 antidote for individual as well as national sin. We must get 
 
 rid of our ecclesiastical starch— our officialism, our padreism. 
 
 For the English speaking officials and students, the loinier 
 
 mission should be greatly extended. Drs. Somerville, Pentecost, 
 
 and others have been here, but we want more of them, and oftener 
 
 — scores instead of units. The Y. M. C. A. and Y. W. C. A. are 
 
 here to help, and both sliould have our cordial co-operation. 
 
 These latter organizations deal largely with the individual, and 
 
 that is what we need more and more. I need hardly mention 
 
 the Press. Nothing new can be said along this line. Bibles, 
 
 tracts, booklets, are much needed and a goodly supply is 
 
 l)eiug provided. May I venture to suggest a few temperately 
 
 written books in the various phases of unbelief and also on 
 
 Komanism ? 
 
 But I would fail of my object very largely if I did not r^iie kind of 
 
 make clear my conviction that the kind of Gospel we bring is Gospel to be 
 
 ... *>'iveii to 
 
 as essential as our method of bringing it. The " Gospel of na- them. 
 
 ture," or " of sweetness and light " is as powerless to touch 
 
 a Hindu heai't, as the beams of the moon to meet an iceberg. 
 
 To compare the Bible and the Vedas, or Christ and Krishna 
 
 or to allegorize away the horrid vileness of their corrupt 
 
 systems is worse than folly. It is disloyalty to the Lord Christ 
 
 and to the souls of men. What we want to teach them is that 
 
 there is but one God, and Jehovah is His )iame ; that He gave 
 
 but one written revelation of 'Himself — one sacred book, and 
 
 we call it the Bible ; that there is but one Saviour from sin — 
 
 Jesus, the Divine Son of the Divine Father ; that all have sinned j 
 
 that faith in Christ saves the soul ; that without faith it is 
 
 impossible to please Him, and that eternal banishment follows 
 
 final impenitence. This Gospel will save men of every caste 
 
 and class — this Gospel alone can save India. 
 
 SECOND SPEECH. — their eeligious attitude. 
 By S. R. MoDAK, Esq., Ahinednagar, Bombay. 
 
 Not very long ago I met a young man who had had some „„ 
 
 . . AViiv prGUclx 
 
 college education, spoke English well, and held quite a respect- to others ? 
 
292 
 
 SPEECH 751' S. R. MODAK. 
 
 Third Day. 
 
 Homo. 
 
 Tuflaences at 
 Work. 
 
 able position under the Goveinniciit. In the course of our 
 conversation he surprised me by asking wliy I preached Ciiris- 
 tianity. "Religion is only a mattei* of belief," said he. " Ifc 
 is sufficient if you believe in your religion and I in mine. 
 Even your Bible speaks about 'walking by faith and not by 
 sight.' I do not know Avhy you must preach your religion to 
 others." I asked him nhich religion he considered to be his 
 own ; bnt he would not argne. 
 
 Then I tried to trace back, in my mind, the steps by which 
 he could have come into such a position with regard to religion. 
 I found out that he had influences of a jiarticular kind working 
 on him. It is sometimes said that there is no word in Marathi 
 to translate the English word /lome. I believe there is. But 
 whether we have such a word or not in our language, let rae 
 assure you that we have homes. And this young man's home 
 was a peculiarly happy one. Tie was a general favourite there. 
 His parents were bigoted Hindus. Ilis mother tried constantly 
 to impress on the mind of her boy that he was to look upon an 
 English education as only a means to an end, and to the (?nd of 
 obtaining a position under the British Government, He was 
 also warned particularly not to have an^^thing to do uith the 
 missionaries or their religion. Thus he passed through class 
 after class without giving a thought to the claims of Christ. 
 He had strong influences at home working on him. 
 
 His case gave me a clue to determine the religious position 
 of many a young man. It is very important to note all the 
 influences acting upon a man in order that we should work with 
 him succcssfullv. Influences at home, influences at school and 
 at college, influences of persons with whom he comes iii contact 
 ill his daily avocation, all go to make a young man wliJit he is. 
 Given the sum of these influences, and you can tell pretty 
 nearly the religions attitude of a man. • 
 
 India is passing through a period of changes and unsettledness 
 of beliefs. Many young men, who receive an English education, 
 are dissatisfied with their old faith. In this state of things if 
 they have loved ones at home who are blind followers of the old 
 religion, and whom they do not wish to offend, these young men 
 simply refuse to inquire after the truth. There are others upon 
 whom in the course of their education such influences act as 
 would incline their minds to scepticism. They look upon the 
 
Work amosg educated classe!^. 293 
 
 religion of their ancestors as absurd, and finally think that all Third Day. 
 
 other religious are equally absurd. There are others, again, 
 
 who try to interpret their old Scriptures in such a mannar as to 
 
 make them read gloriously. A young man once tried to put 
 
 upon those stories about Krishna, which had better not be read 
 
 by any human being at all, such a construction that one might 
 
 suppose it was a second Song of Solomon. 
 
 Seven years ago an uncle of mine became convinced of the ^n instance 
 truth of Christianity. lie was ready to be baptized, but thought of honiemflu- 
 he would go and bring his wife out with him. I am sorry he 
 went, because he has not yet returned. He is very aflectionate, 
 and visits my house frequently, but he does not like to be spoken 
 to about his soul. He cannot avow his old snperstition, nor can 
 he confess the Lord opcnl}^. He supposes the Lord will pardon 
 him for his lack of mor;d courage. He has joined a thelstic 
 movement, evidently to quiet liis conscience. I would ask the 
 prayers of this Conference for him. His case is only like that 
 of many another man. The iuduence of relations is very strong 
 upon them. 
 
 Time will nut suffice to enumerate all the positions of educated 
 men with regard to their reliti^ions or Christianity. They are 
 all more or less the i^esults of the influences brought to bear on 
 them. As these Influences are various and numerous, so are the 
 positions held by these persons also. We ought to find out 
 carefidly these influences and work accordingly. 
 
 THIRD SPEECH. 
 
 By the Rev. Guupatrao Navalkar, P. C. ^l., Alibag-, 
 Bombay. 
 
 I am glad this subject has been appointed for our considera- 
 tion, especially as at present the attention of our missionary 
 societies has been very mnch taken up by what are called the 
 low-castes, and doubts are openly expressed regarding the 
 conversion of the educated classes. Even tlie Free Church 
 Mission Committee has determined to reduce the work among 
 the educated Indian*, if not totally to discontinue it. But we 
 cannot altogether blame the good people in England and 
 America who so liberally patronize our work. They expect 
 
294 
 
 SPEECH BY THE liEV. GUJ^TATnAO NAVALKAR. 
 
 Thied Day. 
 
 Affiliation 
 with the 
 University. 
 
 perceptible results, and such results we, who are chiefly labour- 
 ing among the higher classes, are not able to present. During 
 the last thirty years very few, if any, high-caste educated 
 Indians have been converted. Low-castes have joined the 
 Christian church in hundreds and thousands, but such grand 
 results have not been achieved by ns. And why not? Does 
 not God love the high -caste Natives .' Does He not seek their 
 salvation ? Is the Gospel which is the power of Go;l unto 
 salvation incapable of improving them ? Did not the old mis- 
 sionaries gain converts from among them ? Have not men like 
 the Nehemiah Gorehs and the Sheshadris existed in the Chris- 
 tian church ? But still, it is a fact, that our schools which 
 produced the conversion of the high-caste Natives in times past 
 are barren in results at present. I shall mention some of the 
 causes of the present dearth of high-caste converts. 
 
 1. The affiliation of the High Schools and Colleges with tlu' 
 Universities. In accordance with what Dr. Chalmers most 
 beautifully calls " the expulsive power of a new affection," the 
 ambition to pass the University examinations has so over- 
 mastered the hearts of tlie students that all other considerations 
 are subordinated to this one single passion. Indeed, some very 
 important secular subjects, which do not directly contribute to 
 success at the University examination*, are utterly neglected 
 by them. The student is present in the class; he is quiet and 
 docile, but he sits there with his heart sealed against everything 
 that does not directly help him to achieve the great object of 
 his heart. It is impossible to divert his mind from that object, 
 so long as success at the examinations helps him to win his 
 bread. But a good deal miijht be done to reduce the evil by 
 severing onr educational institutions from the Government 
 Educational Department. We shall, no doubt, prepare our 
 students for tbe examination, but neither they nor we shall be 
 so constantlly oppressed witb a sense of them, "We ourselves 
 could, also, act with more freedom in the management of the 
 schools, and arrange our curriculum more in liarmony with the 
 main object of them. Ours are misslonari/ institutions — 
 seminaries of learning, that, mainly, if not exclusively, seek the 
 conversion of the Indians. If that was not the case, they 
 would not be called missionary schools at all. Missionary 
 schools are not designed simply for manufacturing graduates. 
 
WORK AMOyiG EDVCATED CLASSES. 295 
 
 and bringing about the social and political elevation of the Third Day. 
 peoples, but for producing converts. If this thing were suffi- 
 ciently borne in mind by us, we should not speak of direct and 
 indirect missionary effort. Our schools would be as direct 
 Missionary agencies as our street-preaching. In both Christ 
 would be plainly and fully and always preached, and the 
 salvation of souls earnestly and prayerfully sought. 
 
 And the second defect in our missionary schools is that they Importance ot 
 
 •' . . -^ Christian ma- 
 
 are often under the immediate management of non-Christians, nagement. 
 
 The boys are not in constant touch with the missionaries ; and 
 he who knows what that means knowshow disastrous such a state 
 of things is. I would rather close the school at once than 
 allow the Native clerk or head-master to be at the head of the 
 school throughout the day, while the missionary superinten- 
 dent is present at it only for an hour or two. The missionary 
 should be in constant touch with the students. If tlie schools 
 could be thus improved, I have no doubt they would be a more 
 efficient means of bringing about the conversion of the students. 
 
 2. But it is not the missionary educationalists alone that are -c ,. ,. 
 
 •^ . Evangehstic 
 
 supposed to be working among the higher classes, but also the work, 
 so-called evangelistic missionaries. And what success have 
 they had? They do not appear to have been more successful ; 
 and why not? In Bombay, there is literally nothing done for 
 the educated classes by our evangelistic workers. The former 
 missionaries had no doubt their schools, they had also their 
 lectures, their private classes, their debating societies, their 
 publications. These latter agencies were most useful to such of 
 the educated natives as had finished their education and 
 entered into thedifffrent walks of life. But none of these things 
 now exist. A.nd why not? If the salvation of immortal souls 
 is dependent upon our missionary effort, why should we be so 
 indifferent I The large sums expended upon missionary enter- 
 prise come chiefly from the widovv and the orphan, who give 
 them exclusively for missionary purposes ; and we, as honest 
 men, are responsible for every pice we use to the God of the 
 widow and the orphan. 
 
 3. The third hindrance is that the evidences 'of Christianity/ Intellectual 
 do not hold the influential position they did in our dealings ^j.e^^dSe^ 
 with the higher classes in olden times. Hardly any missionary moral, 
 now teaches this subject in either school or college; but the 
 
296 SPEECH BY THE REV. GUNPATRAO NAVALKAR, 
 
 TiiiRD^AY. high-caste Indian attaches tlie greatest importance to them. 
 His understanding must ho cO)iLnnced ; and when (ha I is done, 
 all moral persuasions act upon liis will with tremendous force. 
 In tlie case of all the old converts the hest and noblest as well 
 as the humblest and obscurest — the intellectual work has 
 alwaj's piTceded the moral ; and when the religious princi])Ie 
 has thus been produced, it has survived the adverse shocks 
 of passion as well as of doubt. 
 
 4gTeemoiit on 4. Fourthly and lastly, the missionaries are not agreed upon 
 
 essential ^^he essential tenets of Christianity which constitute the basis of 
 
 truths neees- , f. . , . 
 
 sary. the faith that effects the salvation of the soal. Besides, things 
 
 which are essential are often unnecessarily separated, nay they 
 are even opposed to each other : the life of Christ is opposed to 
 His teachings, which are contemptuously called do'joias. " We 
 may rest assured," says Mr, Slater, in his paper written for 
 this Conference, "of two things: first, that only a simple and 
 6?-o«'i presentation of Oliristianity, appealing to rational intui- 
 tions, attaching less importiuice to dogma and far more to life, 
 and ill touch with all true social and moral aspirations, will be 
 accepted by professor of Christianity ; and, secondly, that our 
 religion will never become a national power as long as the 
 people feel that it is jyre judicial to their Native customs and 
 habits of life ; that it denationalizes those who accept it, and so 
 luithdraws from them a large body of their countrymen," p. 12. 
 Mr. Slater represents the modern missionary, and puts, in 
 the above extract, the views of that new product of superficial 
 Christianity which arrogates to itself the nam^ of the Modzrii 
 Church, in a clear and forcible manner. There is no such thing 
 as absolute truth — absolute Christian truth. It is something 
 "simple and broad," conditioned by rational intuitions and 
 social and political aspirations, an I tyrannized over by Native 
 customs and habits of life! Mr. Slater and others of his senti- 
 ments would have said the same thing in the days of Christ 
 and the Apostles; they would have prophesied the utter failure 
 of Christianity, as it proudly claimed the subversion of all the 
 national institutions and social and political aspirations of the j)eo- 
 ple of their day. The .Apostles and their Master w ere men of 
 dogmas, and dogmas, too, that defied all national predilections 
 and aspirations ; but Christianity triumphed, and new nations 
 were born with new aspirations and new habits of thought and 
 
WORK AMONG EDUCATED CLASSES. 297 
 
 feeling. The Indian is a conservative, no doubt, but his conser- Third Day. 
 vatisni is not so unreasonaljle and irrational as Mr. Slater 
 supposes. He can Hing it away, and submit to new light and 
 guidance, if such can be presented to him in a proper way. 
 The hindrance to the progress of sound Christianity is not the 
 unwillingness of the Indians to submit to a new law of conduct, 
 or to a new body of principles of belief, but the existence m 
 the countri/ of half-hearted Christian propaijandists. Mr- 
 Slater should have more accurately defined " the simple and 
 broad presentation of Christianity." I do not know what IMr. 
 Slater means by the phraseology that Christianity is opposed 
 to Christ. Christ himself asserts that Christianity is identical 
 with Him — "I am the Way, the Truth and the Life." 
 
 When so much uncertainty prevails in the mind of the so- Enthusiasm 
 called modern missionary who would measure Chi'istlan truth ^^^^^^^^7' 
 by tho conventional standards of national habits and political 
 aspirations, it is no wonder that he is devoid of enthusiasm. 
 An earnest effort at a moral and religious change is impossible 
 without enthusiasm. The former missionaries for the educated 
 classes were men of strong and definite convictions, and their 
 heart was ablaze; burning words and expressions came out of 
 their lips that mide the bosoms of their auditors glow with 
 intense ardour, while acts of self-abnegation and heroism, which 
 are regarded as impossible at present, by missionaries of Mr. 
 Slater's opinion, were perforined with alacrity. Hence also 
 there is so little directly aggressive work performed by these 
 missionaries. Dr. Duff was not a timid worker; he did not 
 always speak soft and sweet words : his phraseology had much 
 of tlie wnld and rugged grandeur of his native heights. He 
 attacked ihe systems of error with the audacity and nerve of 
 the soldier that is determined on victory and achieves it. But 
 such enthusiasm and courage cannot be produced in the heart 
 by what is indefinite and uncertain. It is absolutely necessary 
 to assure the educated Natives of their bounden duty to make 
 a decision for truth and Christ without stooping to any consi- 
 derations of personal advantage or political expediency ; for 
 Christianity is a system of religion, and not of philosophy, and 
 as a revelation of the mind and will of the Deity, it has su- 
 preme claims upon the faith and obedience of men. "To-day 
 if ye will hear My voice, harden not your hearts." They 
 38 
 
298 SPEECH BY THE BEV. OUyiPATRAO NAVALKAR. 
 
 Thibd^Day. should not talk like cowards of social isolation and political 
 disabilities, for the t lue and brave man subordinates all such 
 considerations to the divine claims of duty. They should dare 
 to be alone and single in the cause of righteousness, with the 
 whole world in arms against them. And the Christ Whom Mr. 
 Slater advises the educated Natives to accept rather than Chris- 
 tianity was hanged on a cross. 
 
 I regret there is no time left for considering the methods of 
 dealing with the educated Natives mentioned by Mr. Slater, 
 all of which claim my most cordial assent. 
 The meeting being now open for discussion, 
 The Rev. D. Mackichan, m.a., d.d., F. C. M., Bombay, 
 misstatements ^^^^ ' — ■'" ^'''^ simply to make a remark with regard to the state- 
 ments which have just been addressed to you. I should have 
 preferred to speak at a later stage, but I find it necessary 
 at this point to enter my protest against the remarks which 
 have been made. Statements have been made with regard to 
 the attitude of the Free Church of Scotlnnd towards its 
 educatioual missionary work, which have no foundation in the 
 actions of our church in relation to its foreign mission. It has 
 not resolved to withdraw from its educational work, and one cai; 
 understand the statements of the ])revious speaker only on 
 the supposition that he has mistaken instructions which lie has 
 himself received to keep his expenditure on a particular district 
 within certain limits and which have, I believe, led to a slight 
 diminution in the amount of school work overtaken in that 
 district, for an indication of the church's missionary policy. 
 There is no connection between the two things,- the Free Church 
 of Scotland has resolved to maintain its educational work in 
 full efficiency. Further, I object to such assertions regarding the 
 want of aggressive Christian work in the missionary institutions 
 of the present da}' being made by iany one w'ho has no oppor- 
 tunities of witnessing the work as it is now carried on in these 
 institutions. I would remind the last speaker that not a day 
 passes in the work carried on in this college building which 
 is not marked by aggressive Christian effort. Our schools and 
 colleges are open to all who arc interested in Christian work, 
 and those who hold such o]iiuions as have now been expressed 
 need only to visit the Bible Classes of these institutions in order 
 to form a correct impression of the nature of the work which 
 they arc doing as missionarv agencies. With regard to the 
 special subject under our consideration to-day I should like to 
 emphasize the remarks of the Chairman with reference to the 
 Need of need of sympathy with the classes amongst which we labour, 
 
 eympathy. j confess tliat, as 1 listened to some of the remarks that have 
 been madoto-dav, I felt that, if I were an educated non-Christian 
 
WORK AMONG EWCATED CLASSES. 299 
 
 Native, T shouUlhave missed that sympnth}' whicli the Chairman Third Day. 
 
 described as so necessary. 1 do not approve of the con- 
 
 demnation passed upon the Natives who aspire to liigher 
 
 education, that they are seeking the benefits of education with a 
 
 view to future advantages. When we denounce this, let us 
 
 remember that we are denouncing the very things which we 
 
 do ourselves. Who in this hall did not enter upon his 
 
 educational career without some reference to ultimate benefits ? 
 
 The only diflFerence is that what has become ordinary in one 
 
 condition of society is done almost unconsciously, while the 
 
 enterprising Native of India consciously seeks the benefits to 
 
 wliich he aspires ; and it is an indication of a lack of sympathy not 
 
 only when we say such things, but even when we allow them to 
 
 influence our thoughts. There is nobody of men amongst 
 
 whom work is more interesting or more attractive than the class 
 
 of whom we are speaking. They receive but scant sympathy 
 
 from certain classes of onr countrymen in India ; let us beware 
 
 lest any trace of this unsympathetic feeling should creep into 
 
 circles that are professedly Christian and missionary. 
 
 The Rev. H. U. Weitbreckt, ph.d., C. M. S., Batala, Punjab, 
 said : — Allusion has been made to work in the Muf'assal. I speak 
 asa mufassalite, working in a second rate country town of 27,000 
 people, and I would emphasize the importance of the attitude and ^^ 
 spirit in which we should deal with the educated classes. If we opportunities 
 only look on the educated Indian as a soul to be saved, without 
 a definite interest in him as a man, we shall not get far in the 
 work of conversion. In other words we need more of social 
 touch with him. It may be true that the Indian has no word 
 for home, but he has more of the thing than we often realize. He, 
 too, is brought up at his mother's knee, and there social and 
 religious ideas areinstilled into him, to which he clings with the 
 tenacity and affection born of family and social ties. INlen are 
 ready to invite us to their houses and to be invited by us ; the 
 Muhammadan will sit at our table as well as engage in religious 
 talk, and we need to use these points of contact. Moreover, there 
 is a marked devotional aspect in the Indian character. Dr. Ewing Appeal to 
 lias told me that in his college in Lahore there is a weekly devotional in- 
 meeting held on Sundays by non-Christian youths, who engage *^*^"^*'''- 
 in prayer to God on a tlieistic basis. We can do much b}' 
 appealing to this devotional instinct, and we may, from time to 
 time, pray with and for a non- Christian brother though he 
 cannot pray with us through Christ. In Mr. Slater's admirable <'X,ife" and 
 paper, a sentence occurs wliich seems to me to need qualification, "dogma." 
 He would have us appeal less to dogma and more to life. Why 
 this opposition Y Dogma and life are interdependent, and on the 
 Hindu mind prone as it is to at)stract pantheistic thought, which 
 divorces belief from practice, we need to impress strongly the 
 truth that religion is based upon facts, and that these great facts 
 
300 
 
 mscussioy. 
 
 The Uuivei"si- 
 ties, missions, 
 
 The Arva- 
 Somaj. 
 
 TiiiKP Dat. of our redemption are sy?tem:uized in the fiiitli of the Creeds, 
 — just as the facts of the natural world are clas^it^ed under the 
 
 laws of science. Mr. Satthianailhan's paper draws attention to 
 the importance of followiuir »p the work among educated youths 
 after they have lett our schools and coUeares. Are we doing 
 enough to provide them with pure literature leading Christwanls, 
 as compared with our efforts in giving them a Christianized form 
 of liberal education ? This will be further dealt within the 
 Session on Literature. Meanwhile let us appeal to Christians at 
 home to devote more of the best culture and talent of the Church 
 to the work among educated Indian*, a; has been done to soaie 
 extent in the Cambridge aiul Oxford University Missions in Dehli 
 and Calcutta. By the extension of such efforts we may hope in 
 some measure to turn the unsettled mind of India to Christ. 
 The Rev. J. C. R. Ewing, d.d., A. P.M., Lahore, said :— To 
 those who wo:k among the educated people of Lahore the Arya- 
 Sonoaj is an institution of no small imp U'tance. This oigaui- 
 zation may be described as p trbly religious, but more largely 
 social, while a political element is in some cases conspicuously- 
 present. Its membership is generally speaking characterized by 
 its antagonism to Ciiristianity. In endeavouring to influence 
 them or indeed any class of the educated non-Christians, 
 nothing is more important than that the missionaries entertain and 
 manifest sentiments of genuine synipathy for that which interests 
 them in connection Avith their social and moral life. In Lahore 
 Societies. there exist a variety of societies, such as " Social Purity," 
 " Temperance," "Female Improvements," and a society for the 
 promotion of fiiendly relations amorg all classes of the people. 
 Missionaries belong to these societies and a missionary is 
 President of two of tliem. The people are pleased to find us 
 taking an interest in them, a-ul are gradually thus led to reveal 
 to us the thoughts of their hearts. My greatest dithculty is to 
 know what they are thinking about. In addition to what 
 Dr. Weitbreeht said about our Students' Prayer Meeting, I may 
 say that, when tlie founder died, a meeting was held and a 
 missionary was asked by the non-Christians to lead in prayer, 
 which he did in the name of the Lord Jesus Cltrist. The 
 secret ot success lies in the spirit in which our work is done. 
 Love and Love, not affected sympathy, is what wo need. Oi^e wlio is 
 out-spoken now a bright Christian testitied that he was brought to Christ 
 testimonv. through the long contiuaed disinterested kindness of Mr. 
 Bateman, who wrote to him, went seventy miles in tl e hot season 
 to see him, and in other wavs revealed to him the Spirit of 
 Christ. Let us give them openly the pure Gospel of Jesus. 
 None can detect more readilv. or despise mere thoroughly, than 
 they any attempt to gloss over or conceal the truth. They will 
 respect us most when wo hold up Jesus Christ before them 
 at all timep, because they know that we believe ourselves to 
 
WORK AMOyiO KDUCATED CLASSES. 301 
 
 have boon sciif by Him and that we claiin to give our undivided Tiiied Day. 
 alle^'iance to Him. 
 
 The llcv. Ahim-icc Phillips, L. .M. S., ]\radras, said: — I am 
 in Ail] sympathy' with work among the educated chisses. 1 have 
 hibonrcd among them and otlicrs for thirty-one years. I am in 
 a position, therefore, to know their a/^f^i<(Z(3 towards ('hristianitv, 
 «ndl shall confine my remarks to this part of the subject. Their Their tl -co- 
 attitude is threefold — friendly, indifferent and antagonistic, fold attitude. 
 After preaching in the open air one evening, a man came to me 
 and said : " I fully believe ;ill that you .said this evening.""! am 
 very glad to he.ir that ; but if you believe all I said why didn't 
 you become a Christian !"' I asked. "Well ; there are difficulties 
 in the way of my professing Christianity f)ublicly, but I assure 
 you that 1 worship the same Cod as you wor>hip, and believe in 
 the same Saviour, Christ, as you believe," he answered. Now, 
 that man is a Christian at heart, and he is a specimen of a good 
 many among the educated classes. A large number are alto- 
 gether indifferent to all religions. They are sceptics, agnostics, 
 or atheists. This is not the result of Government secular edu- 
 cation as such, but the result of Western education in general. 
 And we need be neither surprised nor discouraged at tiiis, for 
 in the history of thought, we often find that scepticism is a stage 
 in tiie upward progress of the human mind — the dawn which 
 ushers in the full light of the Sun of Righteousness. " ]3ut the 
 largest number among the educated classes are antagonistic to 
 Christianity. Though they are educated — many being univer- 
 sity graduates — they are heathen, as bigoted and foolish as any 
 found in out-of-the-way villages, aye, and often more so. Some 
 of you may be surprised at that, and educational missionaries 
 may shake their heads. Allow me, therefore, to read a few extracts 
 from the published creed of a Madras graduate who occupies a . , 
 high place in the estimation of the people of South India. (1)"I man's creed 
 adore my parents and preceptors and the Supreme Spirit, which 
 is represented by the sacred syllable ' Aura.' The Supreme 
 Sjiirit should, at first, be contemi)lated as the elephant-headed 
 Ganesa, wearing a white garment, pervading all space, having a 
 bright white colour like the moon, possessing four arms, and 
 ])utting on a cheerful countenance. "(2)"I pray well to Saraswaty, 
 Lukshmi,Parwaty,Erama, Vishnu and Siva. ladoreSvayambhuwa ; 
 Manu, who enacted laws; Rama who enforced them ; Krishna- 
 dwasj)-ayana who compiled the Vedas ; Krishna who taught the 
 idtimate meaning of those Vedas in the Bhaguwad-Gita," Now 
 that is the creed of a Madras graduate, the Principal of the 
 Madras Theological School, and President of the Madras Hindu 
 'J'ract i^'ociety ! And I ask, where can you find among the most 
 ignorant and degraded, a more heathenish, a more foolish, a 
 more soul-destroying creed than that? Educated men holding 
 this creed are the bitterest enemies of Christian missions. Seven Oiipositiou, 
 
302 
 
 Dlf^CUSSION. 
 
 Hindu Tract 
 Society. 
 
 Thied Day. years ngo I went to the city of Madras to preach to the people 
 in their own langunge the Gospel of Christ. This w^as somewhat 
 new to the Madrasees who had been in the habit of seeing mis- 
 sionaries chiefly in schools and colleges. In the first year things 
 went on smoothly and encouragingly. Largo crowds gathered 
 and listened attentively to our preaching. In the second year 
 the bigots of heathenism took fright, and set about organizing the 
 "Hindu Tract Society" and the "Hindu Preaching Society" to 
 counteract our influence. The former sent out tracts every month 
 abusing Christianity and warning the people against listen- 
 ing to us. The latter sent forth preachers to set up oppo- 
 sition preaching close to us so as to attract our audience. At 
 first they succeeded, but after a time, when the novelty had 
 passed away, they failed. Then they set the roughs upon 
 us, and, many a time, my assistants and myself have been 
 persecuted and stoned in the streets of Madras. And the so- 
 called educated Hindus were the mainspring of ihis opposition ! 
 We persevered, however, in our work in the face of all opposition, 
 and God has given us the victory. The opposition has collapsed. 
 But, brethren, this attitude of the educated ought to make us 
 appeal most earnestly to the churches of Europe and America 
 to send missionaries to labour among them. The churches 
 have not yet recognized this work. Let this Conference, 
 therefore, send forth no uncertain sound that we require some 
 of the best men of England and America to labour among 
 educated Hindus. 
 
 The Rev. A. H. Lash, C M. S., Cottayam, Travancore, 
 said: — We cannot work satisfactorily until the people feel we 
 are their true friends. One of the speakers there said we 
 should forget we are foreigners. I would rather say we should try 
 and remember it, let us never forget that there is much about 
 us which they do not and cannot like. Remember that we 
 belong to a race which has conquered them, and that we are 
 bringing a religion that will overturn theirs, and let us try to 
 sympathize with their position and make allowances for them. 
 I tried to make the people believe I was their friend, and though 
 at first they suspected my motives, and opposed my plans, after 
 some years of quiet work they became my helpers. I was 
 much pleased when visiting the first district in which I worked, 
 after an absence of ten years, to be met at the Railway station by a 
 large crowd of Hindus who presented me with an address, and 
 gave n^e a hearty welcome. As to methods, I built a hall where 
 I had lectures and discussions on religious subjects. I invited 
 the well educated Hindus to lecture to the Europeans and others, 
 as well as arranging for Europeans to lecture to tliem. I also 
 had religious discussions once a week, when the Hindus chose 
 their own subject. I presided ut these discussions, and did my 
 best to answer their objections. By such methods I drew the 
 
 Remember 
 our di8ad\an 
 tao'ea. 
 
 Metliods 
 of work. 
 
WORK AMO^'G EDUCATED CLASSES. 803 
 
 people to me, I also set apart a time every week for tlie recep- Tiiied Day. 
 tion of enquirers. 
 
 Mr. Lash concluded his remarks by urging the necessity of Open coufes- 
 putting before enquirers who were convinced of the truth of '^^"^^^ ^"^^®*' 
 Christianity their duty to confess Ciirist openly. He said he 
 believed this was Christ's command, and that, if the young 
 believer hid iiis light, that light would burn dim, and go out. 
 
 Kali Charan Banurji, Esq., of Calcutta, said, in substance, A lady's 
 that he would refer to a phase of the work which had recently "' ^^^^^' 
 been developed in Calcutta. An Australian sister, for years a 
 worker in the mufassal, now in Calcutta, made it a point every 
 Sunday to gather together, into a Bible class, young students 
 with whom she had come into contact in different mufassal 
 stations, but who had since removed to Calcutta for a collegiate 
 education. He had the privilege of teaching such a class, and 
 the young men who attended it, drawn mostly from non- 
 missionary institutions, seemed to take an uii usual interest in 
 their lessons. He would refer also to the work of the Rev. Dr. Open-air 
 K. S. Macdonald, in one of the public squares of Calcutta. P^'eacMng. 
 Sunday after Sunday, for three hours together in the evening, 
 open-air addresses, in Bengali and English, for the benefit 
 of educated young men, had been kept up for twelve years, and 
 the interest taken in ihem by those for whom they were 
 intended, would cheer the heart of every observer. The idea of 
 abandoning work among the educated classes was preposterous ; 
 to do so would be to play into tbe hands of the enem3^ To 
 succeed with the educated, it was absolutely necessary that the 
 missionary should, iu his approaches, prove himself to be devoid 
 of what was technically known as " xlnglo-Indian" feeling. 
 
 The Rev. Henry Haigh, W. M. S., Mysore City, said:— We 
 must all grant that educated Hindus have many unlovely fea- ''^**^H^'^'^ Z*^-, 
 tures about them. But the explanation of those features is not ^^^ uca e , 
 difficult, and ought to call forth our sympathy rather than our 
 condemnation. Against some of them it is charged that they 
 believe neither Hinduism nor Christianity, but are the willing 
 disciples of the niaterialistic philosophers of Europe. That is 
 not difficult to understand. Their education has inevitablv 
 put them in revolt against the orthodoxy of India, and by con- 
 sequence has raised ia them a question in respect of all 
 orthodoxy everywhere. Looking at England, they see that 
 Christianity, in various forms, is accepted as orthodoxy ; but 
 they see also that some learned Englishmen have disavowed 
 Christianity. Not unnaturally they regard these ^Yestern 
 sceptics as occupying towards Englishmen generally a position 
 similar to their own in regard to their own countrymen, and 
 their sympathy is at once assured. The repudiation of Hin- 
 duism, theoretically at least, seems to them a corollary of their un- 
 educatiou, and they suppose that the repudiation of Christianity 
 
304 
 
 DISCUSSION. 
 
 TniED Day. 
 
 Heredity. 
 
 Reasous for 
 sympathy. 
 
 A. candid 
 confess iou. 
 
 must be the true corollary of the advanced knowledge of cer- 
 tain English scientific men. So their sceptical talk, where it 
 exists, is due less to badness than to want of brcatlth and pro- 
 portion in their view of things. Another common charge 
 against tlie educated Hindu is that there is no sort of corre- 
 spondence between liis avowed convictions and his common 
 practice, and the charge is true. He generally interprets 
 serious difficulty in following his conscience to mean impracti- 
 cability or even impossibility. He ingeniously consults expe- 
 diency instead of courageously following right. But is it to be 
 Avondered at ? Remember how much it would undoul)tedly cost 
 a Hindu to follow out completely what he believes to be right, 
 and then remember in addition that he is born so to speak to a 
 heritage of expediency. It has been in his fathers through a 
 long ancestry, and we can hardly blame him if, in a few short 
 years, he does not overcome the influence of heredity in this 
 respect. He is, speaking generally, like a spavined show-horse, 
 fair to look u]ion, but ineilicient when the highest demands are 
 made upon him. Yet, remembering his history he deserves, as 
 he certainly needs, our sympathetic ar.d most helpful pity. It 
 is said of some educated Hindus, and espccinlly of some who 
 have read in mission schools, that they are harking back to 
 their Vedas and S/iastras and trying to read Christianity into 
 them. I believe this is true, and certainly it is not to be 
 regretted. It is an unconscious tribute to the power of Chris- 
 tianity. Let us put ourselves in their position. When some 
 truth of science has been annnunced, and after due investigation 
 affirmed, do we not all turn to our Bibles and ask what relation 
 the new discovery bears to the old revelation ? That is what 
 many Hindus are doing. They have found truth in the Bible 
 that has impressed them, and their first impulse, the impulse 
 of patriotism, is to turn to their own books and seek to discover 
 the same thing there. The tendency is to me a very hopeful 
 one. They will find in due time that, when their diligence has 
 put the utmost meaning on their sacred texts, the liible still 
 contains mucii essentinl truth for which the Sh<fstras find no 
 room. I would emphasize your plea, Mr. Cliairman, for a 
 spirit of sympathy towards these men; and I should like also 
 to endorse ]\lr. Phillip's call for a considerable increase of care- 
 fully selected workers among them. In the Mysore City we have 
 tried to get near to them not only bv ])ublic lectures, but by- 
 frequent social gatherings in our homes. I cannot give up 
 hope with regard to this difficult class. Not long since a high 
 official, conversing with some of his own brethren, said: "The 
 best thing that could happen to us as a class is that we should 
 one night go to sleep to Avake up next morning as Christians." 
 This was an avowal by a Brahman to Brahmans. Another official 
 has said that, regularly before going to office, he prays in Christ's 
 
WORK AMOh'O EDUCATED CLASSES. 305 
 
 Name, and in addition, generally reads a jjortion of his New 1'uikd JJay. 
 Testament. These are far from being Christians in any of our 
 ecclesiastical acceptations of that term, but they are types of 
 many. Some of the grandest results of Christian work will yet 
 come from among this class. 
 
 The Rev. J. Duthie, L. M. S., Nagercoil, Travancore, 
 said: — There is one description of agency powerful in its operation 
 upon all classes of the people, educated and uneducated alike, 
 '•■i~., medical missions, of which I should like to remind the Medical 
 meeting. Medical work in our missions has been effecting ^^'-'I'k- 
 great results. That department of work in South Travancore 
 has been thoroughly organized au'l extended over a wide field 
 with the most beneficial results. I may mention the case of 
 the native medical evangelist at my own station, a man of 
 humble origin, wlio yet, by his remarkable professional skill 
 and high Christian character, is exerting a most powerful in- 
 Huence for good upon all classes of peopl • and specially' upon 
 the higher classes. Just before starting for the Conference, a 
 Brahman official of high rank in the service sent a good dona- 
 tion to the medical mission, half from himself and half from 
 his wife. Other native gentlemen of the place have frequently 
 spoken iu the highest terms of the evangelist, and I think 
 missionary societies ought more and more to employ this 
 agency in their endeavours to reach the educated classes. I 
 plead for the employment of well-trained native medical evan- 
 gelists all over the country as an agency upon which the bless- 
 ing of God so abundantly rests. 
 
 The Rev. R. A. Hume, m. a., A. B. F. M., Ahmednagar, 'Spiak kiudly 
 Bombay, said: — Christianity has suffered iu its influence over '^^^ ^^ 
 the educated classes in India by some Christians calling other *^*^*""- 
 Christians bad names. Christians differ among themselves as 
 to the explanations of some points in their belief. But those 
 who consider themselves more orthodox than others, never yet 
 converted one sue!) to their own position by calling such men 
 "down-grade Christians," nor drew one Hindu to Christ by such 
 aspersions of Christ's disciples. Similarly, those who considei 
 themselves more broad than others gain nothing for themselves 
 or for Christ in India by harshly criticizing those whom they 
 consider too narrow. We all need to be on our guard against 
 harbouring the Pharisaic spirit which often thinks, even when it 
 does not say, " I am holier than thou." Now, as dwelling on 
 differences is undoubtedly a hindrance, the wise thing is to dwell 
 on the fundamentals of the Christian faith. Moreover, it is not 
 fair to decry the use of the reason when presenting Christianity Vseof reason 
 to the educated classes in India. How do we shew them the 
 weakness of the Hindu or Muhammadan religious, except by 
 appealing to their thinking powers ? And no missionary hesitates 
 to give reasons for accepting the Christian faith in its historv 
 ;<9 
 
306 
 
 VTSCUSSTON. 
 
 Thied Day. 
 
 Their 
 
 iutslluctual 
 
 difficulties. 
 
 Their 
 aspiration^. 
 
 Farther re- 
 moved from 
 us thau for- 
 merly. 
 
 or its philosophy, so tar as he can. But wheu the reasons 
 which he offers do not convince his hearer, it is not fair then to 
 say : " Oh, but the reason is perverted and cannot the trusted, 
 so yon must exercise faith." The true way to commend 
 Christianity to unthinlcing men of any country is to present it 
 as the highest reason and to be able to shew that this is so. 
 Moreover, we must sympathize with the intellectual difficulties 
 which thinking men feel in regard to Christianity. Many of 
 those difficulties are such as some of us from the West have 
 ourselves placed before them, and which are compelling men 
 in the West to modify their old positions. Now, unless we 
 wish to alienate these thinking Indians from Christ, we must 
 not insist that they cannot get into living relations with the 
 living Christ unless thoy completely accept the philosophy also 
 which some Western Christians have held. We should hold 
 and should teach that Christ is a living Teacher, Who /jo^w helps 
 men that seek His help. In other words, to lead the educated 
 classes to Christ let us present Him as Christianity. We must 
 also .sympathize with all the aspirations of the educated classes 
 here. Some of their political aspirations are crude, but they 
 are not necessarily wrong. And when educated Indians see a 
 missionary sincerely and courageously sympathizing with them 
 in all things, they will bear with him in criticizing them, they 
 will be drawn to him and to his Master, because they see that it 
 is that Master Who has awakened sympathy and love for them 
 in [lis messenger the missionary. 
 
 The llev. Henry Mansell, m.a., b.d., d.d., M. E. C, Mus- 
 soorie, N. W. P., said : — I would simply crystallize what has 
 been said. It is the same with the classes as with the masses. 
 If we would reach the educated classes we must go where they 
 are. They are farther removed from us than formerly, hence we 
 cannot help them so much as we would. The missionaries 
 were once the leaders in the higher education, and were the 
 persons who taught morahty to the Asiatics, all of whose religious 
 have divorced Religion and Morality. The Government wanted 
 honest^educated men, and we could recommend our students as 
 such. Noiv there are Government schools, colleges and 
 universities, which have graduates to recommend. There are 
 only very few missionary educational institutions that lead in 
 education, and they have to recommend as is proper their 
 Christian graduates, and the giving of teacherships to 
 Christians only cuts off many non-Christians from employment. 
 So we can do less for them in a secular way. But we 
 can help them in some respects. I have given many certifi- 
 cates to Hindu and Muhammadau friends. We can help them 
 by directing their course of reading in practical science and 
 literature, and in social science. We can invite them to our 
 homes and take an interest in what they think is for their welfare. 
 
WORK AMONQ EDUCATED CLASSES. 307 
 
 Our mission has clone something for them. Tiie Rev. Ramchander Third Day. 
 
 Bose was called of the Spirit to work for educated natives. iian.o'.iander 
 
 He gave up his position and salary as headmaster of a high Bose. 
 
 school, and for about sixteen years we gave him support which 
 
 was only one-third of the salary he resigned. He was a brave 
 
 man and went everywhere to all missions, and lectured to the 
 
 educated classes, and asked them to give their views on all he 
 
 presented. We are drawing classes together, and our educated 
 
 friends now wish to talk with us on the subject, we love most 
 
 of all to talk about viz., Christianity. I heard at home with 
 
 thanksgiving of the thousands being baptized by all mission^ 
 
 aries, bat I rejoice most of all in what my son wrote 
 
 to me, i;?'3., that the educated Natives of Lucknow had asked 
 
 Dr. Pentecost to address them on "The claims of Christianity 
 
 upon Hindus and Muhammadans,' 
 
 The Rev. Alex. Tomory, m.a., F. C. M., Duff College, 
 Calcutta, speaking on religious work for educated Bengalis in 
 Calcutta, drew attention to the similarity in the difficulties felt 
 by European and Indian young men in regard to religious prob- 
 lems. He then said : — There is not a more inspiring sight in In- Cnlcntta 
 dia to-day than the scene presented every Sunday evening in the opou air 
 open-air service at Beadou Square, Calcutta, where between 400 pi"f'a< biim-. 
 and 500 English-speaking young men listen to the truths of 
 religion and of Christianity. These young men are largely 
 present and past students of our own and other colleges. 
 They profess deep interest in the subjects expounded, and they 
 profess to receive spiritual benefit. Their presence at the ser- 
 vices, with more or less regularity, betokens their interest. 
 Can we deny that the Holy Spirit "Who worketh when and where 
 and how He pleaseth'' is working among these fine young men 
 who are growing up to be the leaders of Bengal? If we have faith 
 to persevere and sympathy to work lovingly and gently, we shall 
 yet see the battle turned, and find them entering the Church of 
 Christ. At present they do not feel they can enter. Let us 
 have sympathy with them in this peculiar mental condition, and 
 let our sympathy shew itself in emphasizing those points in 
 which we agree rather than those in which we differ. When 
 we get down to the fundamentals of religion we find that we 
 have common ground with them, and that they have a strong- 
 religious emotional nature which may easily be educated into 
 Christianity. Finally, our Beadon Square services afford a good 
 object lesson as to the harmony with which European and In- 
 dian Christians may work together for the salvation of India. 
 
 H. Martyn Clark, Esq., m.d., c.m.,C.M.S., Amritsar, Punjab, 
 said : — lam thankful from the bottom of my heart that attention 
 has been, called to medical missions. I believe that the Church Medical 
 of Christ is losing much by neglecting to attend to them. If missions. 
 you wish to meet the educated classes you have in medical 
 
308 Dj.<?ci7«sroy. 
 
 TiiiKP Day. missions a way second to none. It is one of the saddest facts 
 in life that yovi lack a people intensely religious, a people who 
 have had God or some thought of God in every act of life, 
 driven into doubt and hesitancy by the Western education 
 which we have brought to the land. I think it is not too 
 much to say that thousands and thousands of young men are 
 living literally withojit thought of God. These are the people 
 you cannot afford to negleft ; they are the flower of the nation ; 
 the hone of it ; what the)- ave the nation will be, and they arc 
 the most dithcvxlt to reach. I have found that they suppose 
 Christianity an almost exploded thing ; and that it is a power, 
 and that Christ is conquering and going forth to conquer, is to 
 them foolishness. And when a clerical brother goes to them 
 they say, *' Yes, that is alright, but then don't you know, jon 
 couldn't say anything else," But when they get hold of a man 
 like me, an unregenerate physician, the case is different. I 
 gave a lecture upon the subjt-ct of digestion, about as fair a 
 subject in which to preach the Gospel as you could imagine, but 
 I found our young men shy ; they would not listen to a Gospel 
 teaching, but I got in some even on that subject. There came 
 to me afterwards a deputation from tliem, asking me to speak 
 with them, and they saitl, "Now, really, do you believe in 
 Christianity ? " And 1 replied, " Yes, not only do I believe in 
 it, but it is the pith and marrow of my life." Tell me, lioXv 
 can you do this work better than in a medical mission ? Sor- 
 row or suffering are the one touch of iSature which makes t\w 
 whole world kin. One day as 1 sat in my office there came 
 to me a thoroughly educated Hindu, and he said, " I have 
 come to yon upon a sad errand. There are nine women in our 
 house, and all but one are donkeys, and that one was an angel 
 of light to us all, and she is dying. Won't you come and save 
 her?" I went to her, and did what I could for her, and con- 
 trary to mv expectations she recos'ered, and we l)ecame the best 
 of friends. One day in talking to him I asked him what he 
 thought of Christianity. Ho said, "I am a Hindu, and I always 
 shall be, l)ut I read the papers, and sometimes J come across 
 something where some one is trying to prove that missions are 
 a failure, but they are not a failure." I asked him what he fearerl 
 most from us. He sa'ul, " There are your preaching missionaries : 
 we don't mind them, we needn't listen to tlieui ; and there is your 
 educational missionary : we don't mind him, we need'nt hear him ; 
 there are your books and papers, but we need not read them ; 
 what we really fear is your Christian women, and we are afraid of 
 yourmedical missions, for by your Christian women you win onr 
 wives, and by your medical missions you win our hearts, and 
 when that is done, what is there for us but to do as you say "? 
 
 The Rev. L. B. Wolf, m.a., Principal, Am. Luth. Mission 
 College, Giuitur, South India, said: — If this Conference will 
 
WORK AMoy:(- F.vun.rrF.v ci a f<!^KFi. f\09 
 
 be bound by .inything, it will be by the statements and views Ttfikd Day. 
 of the papers which have been taken " (/.■^ read.'' It would ' 
 
 seem by what one of the speakers has said this morning, that 
 the Rev. Mr. Slater's paper does not magnify Jesus Christ. Mr. Slater's 
 By turning to his paper, the misapprehension, under which our paper, 
 dear brother (the Rev. Gunpatrao Navalkar) has been labour- 
 ing in his speech, will be easily seen by any right-tliinkinu' 
 person, for there you will find Christ written and exalted, or 
 f cannot understand English. Simple justice to Mr. Slater, who 
 has so kindly prepared such an excellent paper for this Con- 
 ference, at a late date too, compels me to say this much. But 
 as to the subject in hand, I think we can gather only one 
 thought at this late hour of discussion, viz., that the situation The situation 
 is hopeful, and there are openings in abundance into which is hopeful. 
 entrance should be made by an agency sent from the homeland 
 to do this special work — men of special training and experience, 
 broad culture and eminent piety, who in the Spirit of Christ 
 would live and teach Him among the educated Natives of this 
 land. It is certain that the educated young men are in an ' 
 especial manner open to the truth, fhey are ready to listen 
 attentively to all truth, it matters little along what lines, or 
 with what antagonism it comes, how it opposes or overthrows 
 old-time ideas, or how new it may be in faith and life. To the 
 presentatiion of all truth they shew themselves open. But to no 
 truth can one gain a more patient and respectful hearing than 
 to the faithful presentation of the life and character of Jesus 
 Christ. They listen to Christ, for in Him they find a new 
 force in life, religion and morals — a power that has wrought 
 wonders in the lands of the West, as they know, and one from 
 which they, if honest, must expect much for their own land. 
 This is the hopeful side of this work amon^ the educated young- 
 men of India, who above all others are in a position to know 
 Who Christ is, and what He has done for the leading nations of 
 the world. 
 
 The Rev. Samuel John, C. M. S. Madras, gaid : — I have been Work amon-.-,- 
 for several years engaged in work among educated classes in themaneees- 
 the city of Madras in connection with the C. M. Society. My '^''^^• 
 constant intercourse with thein compels mo to say that mission- 
 ary work amongst them is a simple necessitij, and that it should 
 be recognized as an important /(7c^o;' by all societies that have 
 in view the evangelization of the Indian race. The present reli- 
 gious position of educated Hindus, I regret to say, is one of the 
 most deplorable character, and I firmlv believe that what I sav 
 respecting the educated classes of Madras may be with equal 
 propriety apfilied to the whole of India. The previous speakers 
 referred to the different phases of thought, such as scepticism, 
 atheism, materialism, &c., which continue to hold their sway over 
 them. I may add that not only do they keep migrating from 
 
310 
 
 BTSCUSSION. 
 
 A transi- 
 tional staafo. 
 
 Third Day. one phase of thought to another, but they seek, to a greater or 
 less extent, to legaUze the erroneous principles of Hinduism, to 
 spirituahze Hindu faith and to find philosophical bases for ab- 
 surd and superstitious practices. The necessity for carrying 
 on a special evangelistic work among them will become still more 
 obvious if we consider : — first, that Indian people are now pass- 
 ing a through transitional stage, and this may be more empha- 
 tically declared of those who have been initiated intoWestern edu- 
 cation and culture. As a matter of fact, educated men are super- 
 seding ignorant or imperfectly educated men almost in every 
 department of public and private establishments. Intellectual 
 superiority and influential positions under Government necessarily 
 give them a prominent place in this country. They are now 
 the leaders of public opinion, and will continue to be so in future. 
 The thoughts and sentiments of the teeming masses of this 
 great land, on morality, sociality and even in religion cannot 
 but be eventually formed and moulded by the educated men. 
 Is it not, therefore, absolutely necessary to work among such 
 people who are the moulders of the present generation and 
 will certainly be the models of the future ones, and endeavour 
 to bring them under the truly ennobling and sanctifying inflta. 
 ence of Christianity ? Secondly, our educated men with all their 
 Tlipir low attainments in Western literature, science, philosophy, &c,, have 
 (•onopptio7i oi i^Q adequate conception of sin, nor have they the moral courage 
 to protest against the crying evils of India. Hence we do not 
 unfrequently find them depending- and putting qualified inter- 
 pretations upon ceremonies and practices which are revolting to 
 the minds of all right thinking people. During the last few- 
 years a number of illiterate young men banded themselves to- 
 gether under the name of" The Hindu Tract Society, " and have, 
 sent out a number of "preachers" with a view to prevent, or at all 
 events, to obstruct missionary operations in the Presidency of 
 Madras. The conduct of these "preachers," who revel invitupera 
 tion has been a source of great pain and diflliculty to the evan- 
 gelists and preachers of all Societies. It is true that educated 
 men did not form a part and parcel of this sect, but there was 
 not a single case where an educated man ventured to protest 
 against these men and shew tiicm that the line of conduct they 
 pursued was one of unjustifiable and highly reprehensible cha- 
 racter. Does this shew that Educated men have a correct idea 
 of sin? Education here has signally failed, and it is left for 
 (/hristianity to supply the desiderafum. Thirdly. Work among 
 the educated classes is very necessary for the stability and 
 consolidation of the Indian Church. The reason why Christian 
 Churches are very slow in their aggre-si^e and progres- 
 sive work is mainly to be attributed to the fact that the 
 bulk of the congregations fornr.ing these Churches is made 
 up of men and women drawn t'roni the uneducated classes 
 
 Tlieir iuHu- 
 4pnfe in tlie 
 Chmch. 
 
WORK AMONG EDUCATED CLASSES. 31 1 
 
 of this country. Hence it is not a matter of surprise to Thied Day. 
 see the Native Christian community mukiag littlu or no im- 
 pression upon the uon-Christian masses around it. We see a 
 sad wantot' i)t7«/?7y and corporate strenyth in the Native church, 
 and, it it is desirable and necessary that the church in this 
 laud should attain to some degree of efficiency, in self-support 
 self-management and self-extension, its future converts should be 
 largely drawn from the higher classes who are more or less educat- 
 ed. The following methods, I am of opinion, may be adopted Methods, 
 to carry on the above work effectually among the educated classes 
 of this country: — (1) A separate staff of men (European and 
 Native) should be set apart to work among the educated classes by 
 each and every society. (2) House to house visitation, which will 
 open a wide held for individual and personal conversations, 
 should be attempted. (3) Tracts and pamphlets should be 
 speci»lly written for educated people, and be largely distributed 
 among them. (4) Educated people should be visited where- 
 ever they are to be found, even in their places of business, 
 and, as far as practicable, conversations and discussions should 
 be carried on with them, on religious topics in a friendly man- 
 ner. (5) Biblical instructions, given to Hindu pupils in mission 
 schools and colleges, should be closely followed up in their respec- 
 tive homes. (6) Social gatherings or meetings should be held as 
 often as possible, and thus opportunities should be given to Hindus 
 (educated) to come into contact with Christians. 
 
 Whatever methods we may adopt, God is ready to bless, 
 provided we use them with the spirit of meekness, humility and 
 prayer, relying entirely on His Omnipotent arm for Success. 
 The same Spirit that guided the Apostles is ready to guide us 
 now-a-days. We shall work as much on the same lines with 
 them if we are prepared to sacrifice our time, talents, comforts, 
 yea even ourselves, with a single eye to promote the glory of 
 God and the extension of the Redeemer's kingdom in this land. 
 Above all, let us always remember the line of conduct pursued by 
 our Lord and Master, Jesus Christ, and His blessed example 
 in which love for souls was the predominant element — " Who 
 though He was rich yet for our takes became poor that we 
 through his poverty might be made rich." 
 
 The Rev. C. N. Banerjee, b.a., L. M. S., Calcutta, said : — -^he educated 
 At one time, as the result of first contact of the Eastern mind more difficult 
 with that of the West, my countrymen seemed ready to lend tu reach than 
 at least a willing ear to the Gospel Message of Salvation. They formerly. 
 professed disbelief in Hinduism, they were ashamed to be called 
 worshippers of idols, they had faith in Western teachers and 
 in Western philosophy. Their minds were open to conviction, 
 they appeared to be seekers after religious truth, and had a 
 high opinion of Christianity. But now their attitude towards 
 the West and towards Christianity has undergone a material 
 
812 DISCUSSION. 
 
 uiRD Day. change. 8t'Veial causes have contributed to produce this state 
 of things, of which the following, in my humble judgment, arc 
 the chief: — (a) a faUe spirit of patriotism; (i) familiarity 
 Avith the workings of Western sceptics ; (c) the spread of a 
 godless- education ; ((Z)the bad example of (yhristians. But what- 
 ever the canse may be, the result is patent to all thinking men. 
 lustaucLii uf To give you an illustration or two. J3abu Raj Narayan Bose, 
 tlitir views, whose writings are well-ls-nown in Bengal, and who is one of the 
 leading members of the Adi-Brahmo Samaj, delivered a remark- 
 able lecture in 1872 on " The Superiority of Hinduism 
 to every other existing religion." The London Times makes 
 ihe following abstract of it:— "The lecturers held that Hindu- 
 ism was superior because it owed its name to no man ; because 
 it acknowledged no mediator between God and man ; 
 because the Hindu worships God at all times in business and 
 pleasure and everything ; because while other Scriptures 
 inculcate the j)ractice of piety and virtue for the sake of eternal 
 happiness, the Hindu scriptures alone maintain that God 
 should be worshipped for the sake of God alone, and virtue 
 practised for the sake of virtue alone ; because Hinduism in- 
 culcates universal benevoleuce, while other faiths merely refer to 
 man ; because Hinduism is non-sectarian (believing that all 
 faiths aie good), non-proselytizing, pre-eminently tolerant, devo- 
 tional to an entire abstraction of the mind from time and sense 
 and the concentration of it on the divine ; of an antiquity 
 running back to the infancy of the human race, and from that 
 time till now intlueneing in all particulars, the greatest affairs 
 of the State and the most minute affairs of domestic life." 
 Even Keshub Ch. Sen held once, " that we need go to other 
 countries for dress, for civilization, but we need not necessarily 
 do so for truth. If we can get the nectar of truth by 
 churning the Hindu shasiras, then not only we ourselves will 
 drink that nectar, but bless our own sons and grandsons, as well 
 as all other families in the country with draughts of the same. 
 The Hindu shistra is like an ocean. There is nothing wanting 
 in it." Says the National Paper — " The caste of religious 
 intolerance is certainly vvorse than the system of caste as it pre- 
 vails in India, * * * His (a Hindu's) idea of caste is founded 
 upon notions of superiority in piety and learning, while the 
 system of caste that prevails in Europe is founded upon ideas 
 of superiority in wealth and power. In making the above ob- 
 servations, let us not be understood that we arc blind to the 
 merits which Christianity possesses. But truth impels us to say, 
 that Hinduism is superior to Christianity, in spirituality and 
 depth." Babu Boukim Ch. Chatteya, a distinguished scholar, 
 holds Krishna as his model, and maintains that he was 
 superior to Bmidha and even to Christ. But his Krishna is 
 the creation of his own brains. Such portions of the Hindu 
 
WORK A3I0NG EDUCATED CLASSES. 313 
 
 Siicred booky as tall iu with hiy theory, he accepts as authorita- Thied Day. 
 
 live, but those which do not, he rejects with all the might of — 
 
 his legal acumen and critical skill. He is an eclectic, with a 
 
 leaning to Hinduism, and a preacher of Neo-Vaishnavism. 
 
 Take, again, that ripe scholar and thoughtful writer, J»abu 
 
 Bhadebmukerjee. In his Sdrndjih Frobhandha, page 213, he 
 
 says : " A more liberal religious system than Hinduism is 
 
 beyond human conception. One cannot express it in a word, 
 
 or by pointing to any special feature or aspect of it. Its 
 
 doctrines are suited to all classes of worshippers, according to 
 
 their individual capacities. This cannot be predicated of any 
 
 other system of religion. It satisfies those wlio worship 
 
 through fear and those who worship from love, as well as those 
 
 whose philosophy and high reach of thought have fitted 
 
 them for a closer fellowship with God and even identity 
 
 with Him, i.e., froni the lowest to the highest class of devotees, 
 
 all may find batisfaction in it. What is not in Hinduism The remedy. 
 
 is nowhere." These and other such illustrations which might 
 
 easily be multiplied prove that if the Master's work is to be 
 
 done efficiently among educated Indians, some missionaries, 
 
 like Mr. Slater and the late lamented R. C. Bose, must be 
 
 set apart for it. They must be thoroughly qualified by farai- 
 
 harity with infidel literature and Sanskrit and large-hearted 
 
 sympathy. 
 
 We need not be surprised at the present attitude of the 
 educated classes. It was more or less so in the first conflict 
 of Christianity with Roman paganism during the first three 
 centuries of our era. Did not ApoUouius, and the great Plu- 
 tarch try to rehabilitate heathenism ? They succeeded for a time, 
 but failed in the end. It will be exactly the same with the 
 new dispensationists and Neo-Vaishnavites and others of my 
 country. Heathen India will yet become Christian India. 
 Christ will yet supplant Krishna, and Indian Dagons will yet 
 fall before Jehovah's ark. And though my fatherland seems 
 to be the strongest hold of Satan at present, its ramparts — like 
 the walls of Jericho — will yet give way before Christ's " silver 
 trumpet." For Christ, and none else, can satisfy the real wants 
 of the soul. May the l^ord give us wisdom and faith and 
 perseverance ! 
 
 10 
 
Vin.—WdR.K AMONG WOMEN 
 
 AFTERINOON SESSION. 
 Large Hall — 2 to 4-30 p. m. 
 
 men's woi'k 
 uow. 
 
 TuiRD Day, The Rev. 0. Hauding, A. i3. F. M., Shohipur, m the chair. 
 After tlie singing of a hyum, prayer was offered by tliu 
 Rev. H. Haigh. The Chairman tlien said: — 
 
 m„ „ . ; Work am Olio- women in India has assumed a remark- 
 
 iiie pruiiu- o 
 
 ueuce of uo- able prominence and importance during the last few yeari^* 
 
 Til Piti ' u W.'m'V t nn * • 
 
 Some of us remember, when efforts to visit zenanas lay 
 missionary ladies had hardly been attempted and very 
 little liad been done for female education. Nearly all the 
 societies in Brifcainand America, engaged especially in this 
 work, have been formed within the last twenty-five years ; 
 and the increase of labourers and contributions for zenana 
 woi'k during the last ten or fifteen years is phenomenal. 
 Obstacles that seemed insurmountable appeared at the out- 
 set ; but it is evident that the same Divine Spirit that 
 first awakened this new interest in the cliurches at home, 
 was at the same time opening up and preparing' the way 
 for these labourers in many parts of India. And now we 
 already hear of places where the women are more enlight- 
 ened and less superstitious than their husbands and bro- 
 thers. 
 
 The groat importance of this work is not likely to be 
 overestimated. We listened yesterday to one of India's 
 mothers, as she spoke of what she owed to missions and 
 to the religion of Jesus Christ; and we have heard nothing 
 here more beautiful or impressive, than her expressions 
 of gratitude to the home churches, and her ideals of what 
 a teacher in this land might be and ought to be. Give 
 us a million such mothers, and we might almost say thai 
 
 Wiu the 
 mothers aud 
 wm the iia- 
 lioii. 
 
PAPER BY MISS BERNARD. 315 
 
 India is won for Christ. And the work that we come to Third Da.t 
 consider this afternoon, is raising up such mothers in 
 increasing numbers all over this land. 
 
 The papers presented to us on this subject are from 
 experienced workers, and are full of valuable suggestions. 
 The speakers also, to whom we are now to listen, have had 
 practical experience in important centres, and they 
 cannot fail to interest and instruct us. 
 
 FIRST PAPEE— Hindu Women. 
 By Miss Bernard, E. C. S., Poena. 
 
 On this wide subject, four papers are, I understand, to be 
 offered to the Conference. My paper will deal only with work 
 among Hindu women. 
 
 1st. — How best to reach them. 
 
 2ndly. — When reached, how best to teach them. 
 
 In the towns, I believe that systematic house-to-house visiting, HmiMe-to 
 commonly called zenana work, is a means which has God's yi*,u^n<>- 
 blessing. For the most part the teacher has only a few — 
 sometimes only one pupil, she comes as a teacher and can 
 require, together with secular subjects, verses and hymns to be 
 learnt, and an account of the last week's lesson. If the pupil 
 can read, the gift of a Gospel, to enable her to prepare the 
 lesson, is, I think, advisable. I am convinced that, in this way, 
 ahead knowledge of that which God has done for all mankind in 
 Christ is gained. I remember a jjupil — a Patil's wife — who had 
 come in contact with a Christian teacher only in middle age, 
 and was an ignorant and apparently a careless hearer. One 
 day, in a village dispensary, I was trying in vain to teach a 
 young woman, dressed as a Gosavie, who with some other girls 
 was passing through the village in the train of an old Guru, 
 when the Patil's wife came to the rescue with — "what foolish- 
 ness, it is so ejisy to understand," and then told her in the most 
 plain and persuasive language of Gud's gift of a Saviour and 
 what this means. 
 
 Village visiting is difierent to town work. In the larger Village wurK- 
 places, women will come to the tent in the middle of the day, 
 
316 
 
 WORK AMONG WOMEN. 
 
 Third Day. 
 
 work. 
 
 Tii-patipntfl. 
 
 and listen with a curious interest which seems to mean — there 
 is something good going, and I am putting myself in the way 
 of it. In the smaller villages one needs to seek them, some- 
 times sitting on a door step to talk to a woman cooking at her 
 hearth, or by the idol temple, the well, the stream, the path- 
 side to meet chance comers. I remember in one village the 
 women, in the houses we first looked into, were systematically 
 blind and deaf, until a genial old lady came trotting up the 
 street and received us with open arms, and we became so much 
 the fashion, tiiat those who had repulsed us, took credit to 
 themselves for having been the first to see and hear us. We 
 have found it well besides its economy to walk from one camping 
 place to another, getting over sis or seven miles, from morning 
 to evening, with a rest under a tree in the heat of the day. 
 We meet the people better and all their kindly feelings are 
 aroused to help us. I remember finding a tall strong old man 
 with a branch in his hand, looking like Titian's picture of 
 Orpheus, waiting by a river-side to help us over a ford. 
 
 Dispensary work is another means of reaching Hindu women. 
 This combines the experiences of town and village visiting. The 
 habitual attendants will learn verses and take in much of the 
 teaching they hear. The less frequent visitor learns something 
 more or less distinctly of a better way, a tender friend, an ever 
 present help. Their circumstances predispose them to listen. 
 All is (piiet. The teacher, who at any rate sometimes, if not 
 always, should be the Doctor, has every title to their attention. 
 Sometimes a home-thrusfc makes them draw their sarees over 
 their faces, smile and look at each other. Sometimes affirmative 
 shakes and murmurs of " True, true," " you rtre good," are 
 the outward signs of attention. Who can say wliat it comes to? 
 I remember in one of our houses a woman stopj)ing her grinding 
 to listen and say, " When I was a child we knew nothing of 
 this, mw that Name is everywhere in the air." 
 
 A Christian hospital is, I think, a better means than any of 
 these to reach Hindu women, if they can be induced to come 
 into it ; but to induce them to d<> so needs almost infinite 
 patience and forbearance and understanding of their wavs and 
 fancies. I do not think any one without much experience of the 
 country can successfully work a hospital. Above all the physi- 
 cian and the nurse must first be the missionarv. I would sav 
 
PAPER BY MIFtfi BKRNA1W. 317 
 
 especially the nurse. On duty in her wards, day after day, she Third Day. 
 has special opportunities of speaking of God's love in Christ, and 
 of a land where pain and sorrow never come. 
 
 Another means we have fouiul useful is receiving girls and 
 women of respectable character who are in need of a refuge, 
 and supporting them for a time, permitting them to keep their 
 caste, but requiring compliance with all the rules of a Christian 
 household. The coming of such women will. I believe, be more 
 frequent as years go on. 
 
 There is a further means of reaching women — by industrial 
 classes ; of this I regret that I know nothing. In our mission 
 we have a large number of scholars mostly in elementary 
 classes. Our only industrial effort is to induce women to come 
 to these, to learn and to teach, supporting them while they do 
 «o, and afterwards employing them as teachers. We find this 
 answers well. 
 
 2. How to teach the women when reached. I venture to How to tearli 
 think that here the primary, universal law is to get on to a '^'^'''tI' 
 common ground. In "this decade we are past the Archdeacon 
 who proposed to evangelize the heathen by stepping up to them 
 and reciting the Creed. But t have heard others, and am sure 
 have done the same myself, teaching with much unction what was 
 utterly incomprehensible to the audience. In an evangelistic 
 meeting in our town, attended almost entirely by' rough unedu- 
 cated Hindus, I once heard the speaker say, " I am sure a 
 number of you who are here have had Christian mothers? " 
 
 The need of teaching by questioning is a tmiism. In speak- q. . , . 
 ing to women, I should advise great care not to say anything tf^a<hiug. 
 that can be taken to mean that there are two Gods— One the Holy 
 God, the other the Evil One. Again, not to dwell on the dis- 
 tinction of the Persons of the Godhead. " God was in Christ" 
 is, I believe, the clearest Christian formula. How shall we call 
 the Lord Jesus Christ as we speak of Him day by day? I 
 believe, though I write, not feeling on very sure ground, that 
 the great Gospel names are these "Teacher — Lord — Saviour;" 
 and that the name Christ was taught only to a part of the world 
 prepared to hear of a King * Messiah. ' Some of us have found 
 that the name of ' Krishna' is put in where we say ' Christ,' and 
 on this grouiul I would rather teach them to say ♦ Jesus.' 
 
318 WORK AMONG WOMEN. 
 
 Tmnn Day. In teaching people for the first time, I was advised by an older 
 
 Ciitpohi/ing. missionary to begin in this way, " Who made you and every 
 
 thing? Someone, or did you grow? Then you belong to 
 
 Him, do voLi not? to Him who made }oa? Have you done 
 
 anything for him?" In the villages there is usually some idol 
 
 shrine in sight. I have found this arrest attention, " I see a 
 
 god there, yours, is it not so ? Some one died in your village 
 
 vesterday or last week. Did that god of yours send for him ? 
 
 Did he goto him?" The answer is always "No, not to him, but 
 
 to the Upper God." "Not your god ; you too are going to die 
 
 some day, you will have to go to that Upper God. Do you 
 
 know Him? "Will you come with me to England ? You a«y 
 
 no, I don't know any one there, how can I ? True. But you 
 
 will have to go to an unknown God in an unknown country by 
 
 an unknown way. Had you not better in time learn to know 
 
 Him ?" 
 
 ,^.^. ,^ One difficult (luestion arises in connection with house-to-house 
 
 .[ucstioiis. visiting. To what houses should w^e refuse to go ? But this 
 
 will, T hope, be discussed under the section of Rescue W^ork. 
 
 The question confronts every zenana missionary, and in this, 
 
 perhaps, more than in other parts of our work, it is true, " many 
 
 women many minds." I would fain advise those younger in 
 
 the work always to refer such preplexities to an older misiionary. 
 
 It is one of the many questions, to answer~which, experience 
 
 is necessary. A second difficult question, is how long should 
 
 we continue to visit houses where no fruit has been reaped ? I 
 
 (•(infess that I am not able to express any opinion upon this as 
 
 vet. 
 
 Two more somewhat vexed one^tions I think too important to 
 Paiil <'vaii£r< - , T mi • - -1 1- ^ 
 
 liatfl. |),i9s over ontirely — Is/. The question ot paul evangelists. Our 
 
 brethren in (Miina are expressing definite opinions upon this. My 
 
 experience is that it is an evil that propagates itself. Enquirers 
 
 taught by paid agents are but too ready to wish for mission work 
 
 in some shape. If only we could get on witliout it — though how 
 
 this is to be done I do not see. I do believe most decidedly 
 
 that there ought to be some relation between the number of 
 
 independent church members and those receiving mission pay. 
 
 Secular ''■^nd. A point of far less im[)ortance, and yet as most of us arc 
 
 movemrnts. educationalists as well a? evangelists, of some importance, is our 
 
 attitude towards secular movements. In one town the Indian 
 
TAPER BY il/lS.^ BEHNARD. 319 
 
 Association boi^'an a scheme for adult female education. The Thied Dat. 
 promoters with both wisdom and courtesy said, " The zenana 
 missionaries are the pioneers in this work ; let us first consult 
 them." The movemont was purely secular and might possibly 
 take some work out of the missionaries' hands. I believe that 
 the missionaries were divinely guided when they threw all 
 their influence on the side of the scheme. Instead of losing by 
 it, so far as it was a reality it helped them. 
 
 I have passed over one means af evangelization, the work of Bible 
 Bible women. My opinion is that the churches are pushing on "'"-'i^'^"- 
 too fast in this direction, and that those truly called to the office 
 are as yet few. Either as Bible women or zenana teachers, 1 
 believe we are making a very deej) mistake in employing young 
 women. There is a movement in this Presidency towards 
 training schools for Bible women. If practicable this must be 
 a distinct good, but one of the few Bible women I have thought 
 fit for tlieir work, was one who could not have pass'ed any 
 examination. She died suddenly this year of cholera. A 
 young girl she had taught, of whom we were very doubtful, 
 on hearing of her death, burst into tears and said, — " S. said to 
 me, don't bring shame on the Lord and on me who brought you 
 to the mission house, and I will not!" She has kept her word 
 and a few weeks ago was baptised, taking as her Christian name 
 that of this first friend. 
 
 In offering this experience of nearh' six ten years of work in 
 this country to the Conference, I can only say that it is with 
 the deep conviction of how little I know of the subjects on 
 which I have written. " Mine eyes are ever toward the Lord," 
 wrote a servant of God set in difficult places. We (zenana 
 missionaries) in our difficult and uncertain work can have no 
 better motto. 
 
 SECOND PAPER. 
 By Mrs. BissELL, A. B. F. M., Ahmeduagar. 
 So much has been Avritten and said upon this important sub- 
 ject, so many ways and means have been devised and employed 
 that one cannot expect at this day to suggest any new methods. 
 A few ideas gathered from experience in the work, 'however, may 
 not be amisd, aud possibly helpful to some one. It has been 
 
320 
 
 WORK AUOyn WOMEN. 
 
 Thied Day. 
 
 School for 
 high caste 
 girls. 
 
 most interesting during a long term of years to watch the pro- 
 gress that has been made in efforts for the women of this country. 
 M.iny of us can look back to the time when girls' schools were 
 hardly known, and it was the prevailing opinion among the 
 people that women should not be taught to read, even supposing 
 such a thing could be accomplished, which was regarded doubt- 
 ful in view of the exceeding dulness and stupidity of the female 
 mind. Those tirst girls' schools were the entering wedge to the 
 enlightenment of India's women. What has not God wrought 
 through them! And what may not be hoped in the way of results 
 as they multiply and increase I How are they even now begin- 
 ning to brighten up the face of this dark laud ! Here are our 
 schools for high caste girls which we all know are beset with 
 difficulties, and often do not attain to much in the way of pro- 
 gress, but many learn iit least to read and sing ere their short 
 school-life has ended. Afterwards they can be followed up with 
 reading matter in their village homes, where it sometimes hap- 
 pens that they are the only readers in the place. Then they 
 l)ecume little evangelists to others, reading their books and 
 leaflets and singing their hymns, though they may not as yet 
 have entered into their spirit themselves. When the missionary 
 lady visits one of those villages, she finds such girls a great help. 
 They call the women together, and she is able through them to 
 secure an audience for which her own unaided efforts would have 
 been vain. How pleased they are to join in the singing, and listen 
 to her words ; and that awakens an interest in others. Often one 
 who had been but a dull girl in school, proves a valuable helper 
 in such ways, and as she reads and sings seems very bright com- 
 l)ared with those who have never been taught. The Sunday 
 school has become a valuaVjle adjunct to these schools. There 
 real instruction is given to the children in Bible truths, while 
 the Golden Texts, picture papers, leaflets and cards all tind their 
 way to their homes, and can but suggest a truer, better life and 
 higher hopes to those who hear and read. These schools afford 
 easy access to the homes of the girls, and are specially to be 
 valued on this account. It is so natural to go and enquire after 
 any who are ill, to suggest remedies, or simply say a few kind 
 words — anything which shews you are interested in them. Then 
 the door is open to you, and a welcome ready. You are a friend 
 of the family. The work of visiting these homes begun imder 
 
PAI'ER BY MRS. BiSSELL. 32 1 
 
 such auspices is exceedingly attractive. If it could only be Thied Day. 
 
 t'uUowed up, results might confidently be expected, if not in the 
 
 way of Baptisms, yet in the giving uj) of many heathen beliefs 
 
 and practices, and in a less hostile attitude towards Christianity, 
 
 and that is much gained. 
 
 In the rural districts also schools bear an important j)art in tiuhools 
 
 the evangelization of women as well as men. lu the Ahmednaijar f™'^"o ^lie 
 ... ° lower castes. 
 
 Marathi mission such schools are mostly among the lower castes 
 
 and are usually mixed, there being comparatively few girls, but 
 year by year their number is increasing. Not only are the girls 
 ihemselves being instructed, and all their ideas elevated and up- 
 lifted, but through them the women are being reached. Every 
 girl that can read takes her book home to let her mother see 
 what she can do, and its contents aru rehearsed over and over 
 till they have become familiar to the family. Those series of the 
 C. V. E. S. are little treasuries of Christian truth, and they 
 gradually take possession of the mind and heart, and crowd out 
 the vain and foolish imaginings and superstitions with which 
 they have been filled. When the missionary lady visits one of 
 these schools she finds the women prepared as it were to receive 
 her message. They come around to hear her examine their 
 children, and after the exercises are closed they are ready to 
 listen to her. Those who have been privileged to engage in 
 the village work know well how different is the reception she 
 meets in places where there are no schools. 
 
 Then, too, the Sunday Schools are especially helpful. It is Simday 
 quite natural for the women to come around to the school-room 
 with their little babies to hear the singing. Then the teacher's 
 wife cau teach them the Golden Texts, and tell them the story 
 for the day, and little by little the blessedness of the Christian 
 Sabbath dawns upon them. It appeals to their hearts that God 
 thought of them in their weariness when He appointed a day of 
 rest. So these schools among the lowly, seemingly quite insig- 
 nificant, and not worth mentioning perhaps in the way of 
 educational results, must be awarded a place among the agencies 
 employed for the enlightenment of our dark-minded sisters. And 
 as for the girls themselves thus taught, many from tbem may 
 be found among uur Christian wives and mothers, clothed, and 
 in their right minds, giving wi courage and hope for future 
 eSorta ia behalf of those " without the camp." 
 41 
 
322 WORK AMONG WOMEN. 
 
 Thied Day, Zenana work in this i)art of the country — the Ahmednagar 
 Zenana collectorate — means work among women wherever and 
 
 work. however found, as there are few real zenanas. To aid in 
 
 Bible women, this, Bible women are employed ; the best women available 
 are selected for the work, but those best fitted are not 
 available. We must simply secure the best we can. They 
 must be truly Christian women, whose characters are above 
 suspicion ; they must have a knowledge of the Bible and 
 its truths ; they shoulil possess tact in imparting instruction 
 without giving offence ; and their age must be considered. 
 Pages might be filled with what a Bible woman should be and 
 siiuuld not be. Young women, married or unmarx'ied, should 
 never visit alone, and so on. But there are those now in service 
 who, though they fall far short of our standard in point of edu- 
 cation, culture or even natural ability, have done a good work 
 and still are doing, and should not be despised or spoken lightly 
 of. They have learned of Christ and tell the story of His 
 love and giace more effectually often from their very simplicity 
 than the more highly educated. It is still true that many 
 things which are hidden from the wise and prudent "are revealed 
 unto babes." Not that the higher education of Bible women 
 is undesirable and may not be accompanied with humble spirit. 
 Instruction of During the last fourteen years the ladies of our Marathi 
 Christian mission have been making special efibrts to encourage all the 
 women. Christian women in the regular study of the Bible, and to this 
 
 end lessons have been given and examinations held twice in the 
 year. Women living at the larger stations near tlie missionary 
 are also instructed in many other things. A course of reading 
 is laid out for a daily class in addition to the Bible lesson : 
 this with a view to fit as many Christian women as can be 
 reached to take apart in this blessed work of making known the 
 Gospel, and it has met with a response. Every year the number 
 of those who give in reports of their voluntary efforts increases, 
 and the reports are more interesting. Those who have enjoyed 
 the privilege of making tours in the districts have been surprised 
 to find a real work in progress among the women, when there 
 Avas only the wife of the teacher or preacher to undertake it, and 
 she not in employ. Some of their reports speak of visits to the 
 near villages when feasible, and in many ways they seem carry- 
 ing out the real spirit of Christian endeavour, though they have 
 
FAPER BT MRB. BIS8ELL. 323 
 
 never been formed into a society of that name. One instance Third Day. 
 
 stands out very bright among many cherished memories, where 
 
 the teacher's wife had gained quite an influence over the women 
 
 of the village as well as in the Mahar quarter, where was the 
 
 school and their home. It was good to see how readily thev 
 
 came together at her call, and to find that they were accustomed 
 
 to meet her at the Sunday School and at other times, and had 
 
 really been instructed in Christian truths. This unlooked-for 
 
 help in the work made the few days spent near that village 
 
 exceedingly pleasant, and long to be remembered. Others of 
 
 the missionary ladies have had similar experiences, and since it 
 
 is so difficult to secure Bible women, there is a growing feeling 
 
 that more attention must be given to the instruction of the 
 
 wives of our agents, and they must be encouraged more and more 
 
 to feel it their duty and privilege to have a part in this work, 
 
 and so a share in its blessings. But apart from them, good 
 
 Bible women are needed who can give more time, and are more t^., i 
 
 ° Bible women. 
 
 at liberty to go about from place to place. It is a great help 
 
 when they can sing. The ability to sing covers a multitude of 
 defects, and gives them access where they might not otherwise 
 be admitted. They too need constant instruction, not only in 
 the Scriptures, but concerning the manner, customs and super- 
 stitions of the people, which those who have long been 
 Christians are apt to forget. One need not dwell upon their 
 methods of work, for they must vary with the circumstances. 
 Some reside at the central stations, and visit as seems wise and 
 best to those who superintend them. Their caste must be 
 considered, and many other things. Sometimes the mother of a 
 family is the only one available for the work. In that case due 
 regard should be had to her duties as a mother. She belongs 
 lust to her children, just as does the wife of the missionary, and 
 both can accomplish a good deal outside the family with proper 
 management; but it must be remembered that the Native woman 
 is not as well able to provide for the care of her children. This 
 is a vexed question, but justice should be done to the mother. If 
 not pressed heyond measure to serve a certain number of hours, 
 she will be more likely to be faithful to both the interests 
 committed to her. 
 
 Bible women who live in the districts are expected to visit 
 a certain number of villages with more or less regularity, taking Village work. 
 
324 WORK AMONG WOMEN. 
 
 TniBD Day. any class or claf5se3 of people tliey may find accessible. It is 
 most interesting to enter the field and work side by side with 
 them. One learns much from their methods, while at the 
 same time giving them some object lessons. Their ways of 
 winning and conciliating, and really reacliing the shy, hall- 
 frightened women of the more remote villages are instructive. 
 There is a Bible woman Avho makes herself very useful through 
 lier knowledge of mnjiy simple remedies for the sick. On one 
 of her visits to a little hamlet, she was the means, with God's 
 l)lessing, of saving tlie life of a little child, tnerely with the hot 
 tea made from some kind of mint of which she knew. The 
 trottble was something like croup, and the mother was taking 
 it out to place before some idol ere it should die, but it rallied 
 with the treatment, and has lived. Now the mother says to 
 this woman, "This child belongs to your God for He saved its 
 life ;" and the two women are fast friends, the Christian and 
 the Kunabi. So God has bestowed gifts of one kind and 
 another upon those who desire to serve Him. They may lack 
 the culture and training which seems so essential to ^yestern 
 ideas, but God can use them. How often has some suggestion 
 from a Bible woman been helpful in securing an audience when 
 we were about giving up the hope of doing so, and were wearv 
 and discouraged ? Indeed, a good Bible woman seems quite 
 essential to the missionary lady in her village work. She 
 knows what will be (he most convenient time to meet the 
 different classes of women; she can explain the many things 
 which are so difficult for a foreigner to understand, and is 
 on the watch for opportunities. Is any one sick or in trouble, or 
 needing advice, she is sure to hear of it, and is glad to introduce 
 her madam-sahib, wlio, she thinks, can supply the needful, 
 whatever it may be, and that will give an entrance to the house 
 and neighbourhood. There is something very attractive in this 
 village work. We can meet the women on so much more 
 familiar terms than in the city, where we often find them stitt" 
 and standing on their dignity. 
 
 There are other helps in this work beside the Bible wometi. 
 
 A baby-organ draws the people, so does good singing when 
 
 there are a number to join in it, but nothing can reach all 
 
 Medif al mis- classes SO effectually as a knowledge of the healing art. Every 
 
 sionari.-^<. village has its sick and sutVeririg ones, and he who can put 
 
PAFEB BY MBS BISSELL. 325 
 
 forth a hand to heal is at once a I'rieud. Those who know the Tmnn Day. 
 use of a few simple remedies have had experience of this, and 
 wished so much they could do more, not only that they might 
 relieve distress, but that they might secure confidence, and thus 
 be enabled to speak more effectually of the things nearest their 
 hearts. Of course, entrance to the home means access to the 
 women. What might not a medical missionary accomplish in 
 the way of heahng the sick by a few months spent in the vil- 
 lages every year! His wife would need no passport to the 
 homes of those whom he had relieved. High and low would 
 receive her, and she could learn too of sufferings which the 
 timid ones would hesitate to tell the Dr. Sahib, and so lie the 
 means of helping them. The number of women suffering from 
 troubles which have never been told is marvellous. They are 
 found all over the land, and one's heart goes out in pity foi' 
 them. The objection is raised that an itinerating physician 
 could do so little in the short time that he would be staying in 
 one place, but by making his camp at some central point he 
 could visit the near villages, and a few cases relieved would be 
 followed by as many patients as he could ask, and open doors 
 for work among the women would surely result. There are 
 difficulties in the way of a lady physician's touring in the 
 villages unless she should be the missionary's wife, and in view 
 of the general kind of practice one would necessarily have, the 
 Doctor Sahib himself seems more properly the one to undertake 
 it. Could any work be more hopeful of results than this f 
 ,\s he moves his camp from place to place, he will find 
 liimself perhaps at some outstation of the mission, where 
 is a school, a preacher, and a few Christian families. 
 How they would welcome his presence among them, and what 
 help and encouragement he could afford, even while in the 
 practice of his healing art ! Meanwhile his wife would bo 
 making the acquaintance of the women, and try to make 
 them understand somewhat of the mechanism of the human 
 frame, and what means to use for keeping it in a healthy con- 
 dition. How few women have an idea how fearfully and won- 
 derfullv we are made. Hence the serious mistakes mothers make 
 ill the treatment of their children. A woman, who was seen 
 leading along a little blind boy, was asked how he became 
 thus ? "His eyes were very bad, and some one told me to 
 
326 
 
 WORK AMO'SO WOMEN. 
 
 Third Day. fiU in salt, and I diil, and tliey all ran out." Lately some 
 books have been issned on the care of children, their training, 
 etc., which will be helpful, and prevent some of those pre- 
 valent mal-practices. Anatomy should be taught, if possible, to 
 the young Christian women, and to (jthers if it could be 
 managed. It opens the eyes wonderfully, revealing the skill 
 and the benevolence of the Creator, and compelling reverence 
 and adoration. The subject of the evangelization of India's 
 women gains in importance as we consider it. All methods 
 and every means need to be employed for its accomplishment ; 
 which should have the preference in any one case, can only be 
 decided by those engaged in the work, and great care should be 
 taken not to regard the efforts of others with a spirit of criticism. 
 It is a sad grief to an earnest worker to have, what he has been 
 trying to do faithfully and to the best of his ability, spoken of 
 as if of no account and even contemptible. God will guide those 
 who are seeking to do His Will, and keep them from serious 
 mistakes. All effort must be prayerful effort, or it will be 
 vain. May the God of wisdom and grace bestow His Spirit 
 upon the many who are giving their strength and life for the 
 uplifting of these benighted women, and grant them to see 
 some fruits of their labours ! 
 
 .\vo inoilii'.-il 
 missions :i 
 iiopossi) \ ': 
 
 THIRD PAPRR. — Mkdioat, Work. 
 
 Miss A. S. Kttgler, M.D., A. L. M., Guntur. 
 
 It Avould be folly to w^aste your time and mine with apologies 
 for the lack of information that, owing to the very short time 
 affonlod for its preparation, this paper contains. Yet I cannot 
 })ut express regret that some one was not entrusted with its 
 preparation at a sufficiently early date to have gathered statis- 
 tics from which most valuable deductions could have been draw^l. 
 I can only tr}' to present in a simple way a foAv of the points 
 tliat, during a personal experience of nine years, have come before 
 me in a pi-actical way. It is possibly superdnons to say that 
 the subject, as I shall treat it,' is in its relation to woman's work. 
 
 The very first question that confronts tis, and one that is to 
 mission boards and committees of vital importance is, — Are 
 medical missions for woman a necessity in India to-day ? 
 
PAPER BY MISS A. S. KUGLER. 327 
 
 Does not the Couutess of Duiieriu's Fund aiford adequate relief Thieu Day. 
 to all those of the women of India who are willing to avail 
 themselves of such aid? Judging from the reports of this fund 
 it is doing a noble work in many parts of this country. But 
 of the teeming millions of India only a comparatively few have 
 yet come within reach of its influence. In the Northern 
 Circars of the Madras Presidency, with a population of nearly 
 seven millions, the only medical woman supplied by this fund 
 is an Apothecary, Avho has for a year been wurking under dis- 
 couraging circumstances in the town of Masulipatam. There is 
 no doubt that the condition of the Northern Circars is that of 
 many similar tracts of country throughout this mighty empire. 
 Such facts as these ought to be sufficient to convince the boards 
 and committees that, not only is tliere still work for medical 
 women to do, but that there will be for probably another 
 century. 
 
 Granted that it is fully determined that a medical Avork fur The wuv l«-'r 
 women is to be established in any given mission field, the next "^^^^^^ ]>^ 
 question, and one that must be decided in the home land is, — 
 What kind of a person shall be appointed for the establishment 
 of svich a work ? Fortunately, for the best interests of mission 
 work, the conviction is growing that it is of sufficient importance 
 to call for special qualifications and special training. And what 
 is true of this in general is equally true of any department 
 of the work. No one should undertake educational work in 
 India unless he or she has directed some attention to the sub- 
 ject at home. By the observance of this rule much misdirected 
 energy might be saved and the educational department ren- 
 dered more efficient. No one should undertake medical work 
 in India unless he or she has qualifications that would enable 
 them to hold their place among the workers of the Western 
 world. I am not now referring to the noble men and women 
 who have done and are doing good service by relieving suffer- 
 ing in places where no medical mission has been established, but 
 of the qualifications of those who are to be sent out for the 
 distinct purposes of establishing such a department. And if there 
 is one word that I would speak to every committee that has in 
 contemplation such a step it is that they send out a fully qua- 
 lified physician. And because of the isolation that must attend 
 one who works in a mufassal station, as many of us do, — the 
 
328 
 
 WORK AMONG WOMEN. 
 
 Third Day. 
 
 wo ai 
 
 T 
 
 lictttT tlian 
 Olio. 
 
 youug pliytiician who lias had one, two or three years of hospi- 
 tal experieuce at home is far better able to grapple successfully 
 with the difficulties that diseases in a new country present to 
 her, and fur less liable by inefficient treatment to biiug discre- 
 dit upon Christianity. Let nie, therefore, appeal to those whose 
 words have influence with the Home Boards, and ask that j'ou 
 use your influence in securing the appointment of thoroughly 
 (puilified physicians, for it is essential in this as in any other 
 department to have workmen *' that needeth not to be ashamed." 
 The people of India are quick to detect a sham. They can soon 
 determine whetiier or not persons are cpialitied for the position 
 they are trying to fill, and if they think we are indifferent to 
 the quality of the medical relief afforded, so long as the reli- 
 gion we teach is pure, their respect for our religion will not be 
 increased. 
 
 Again, wherever a medical mission is to be established, urge 
 that two lady physicians be sent to take charge of the work. 
 If my experience has taught me nothing else it has shewn 
 me the wisdom of following the Saviour's plan in sending out 
 His disciples two by two. Several reasons can be adduced in 
 favour of this plan. Notwithstanding the wonderful strides 
 tliat have within my own memory been made in the standing- 
 accorded medical women, the fact remains that a large number 
 of medical men judge more leniently of a professional mistake 
 if committed by a man than if committed by a woman. And 
 though every intelligent medical woman is likely to number 
 among her friends at home, men who would be as kind to her as 
 if she were a man, she comes to India not knowing at all with 
 whom she may be associated professionally, friend or foe, 
 and unless she has a fellow-worker her jjosition will at times 
 Ije very trying. Again, it is absolutely impossible foi' 
 any one individual to be a specialist in every tlepartment of 
 medical science, and yet one who is far removed from the great 
 cities of India often wishes that it were possible so to be. 
 Where two physicians are sent together the more important 
 specialities can be divided. 
 
 I have dwelt upon the professional or medical qualiticatious 
 not because I deem tliem more important than the spiritual, 
 but because facts would bear out the statement that the former 
 have been, in at least some instances, considered of almost no 
 
PAPER BY MTSS A. ^. KUOLKR. 320 
 
 inipovtancc. As to spiritual qualifications those of the medical Tiiiiid Day. 
 niissiouaiy should not diffei- from that of any other missionary, 
 unless it bo that tlie dilficulties of the work require an added 
 amoimt of faith, and hope, and love. 
 
 The third (piestion that confronts those about to commence Don't build 
 a medical work for women is, — Where shall this work be oii another's 
 established ^ This question must be answered Avith reference to 
 the mission. Of course, if it is in the large cities, such as 
 Bombay, or Calcutta, it must be in such parts of the city as are 
 not already supplied with medical aid. It would, for instance, 
 be folly for any mission to waste its money in supplying 
 medical aid to women within reach of the beautifully equipped 
 Cama Hospital of this city. 
 
 But when the mission field is without the city, the largest 
 and most accessible town of the field should be selected as the 
 head-quarters of the work. 
 
 What method shall the medical missionary pursue that will Methods, 
 most effectually accom2:)lish the end she has in view, viz., the 
 relief of suffering women and children, and the dissemination of 
 the knowledge of the Healer of souls 'i Three methods of work 
 may be pursued either separately or combined, and it is the 
 mission that has these three combined that is best prepared 
 to shew the effect of medical work as a mission agency. Many 
 medical missionaries are, because of circumstances, compelled to 
 restrict their work to that of the treatment of patients in their 
 homes and in the dispensary, but they, doubtless, look forward 
 to the time when they will have at least a small hospital for 
 the more serious cases. If their experience has been at all 
 similar to my own, they will agree that it is an almost hopeless 
 task to treat a very ill-patieut in a native home, and the failure 
 that often attends tlie most devoted service of the medical 
 missionary in the care of such cases is due, at least sometimes, 
 not to the lack of skill, but to a lack of opportunity for the 
 exercise of skill. Hence, although there will always be some 
 cases that can be as satisfactorily treated at home as in a 
 hospital, there are a large number that cannot be so treated, 
 and these are the ones more likely to be brought to the lady 
 physiciiin. 
 
 Another side of this question of the treatment of the sick in -p . , , 
 their own homes is that of the effect it has on the health of home. 
 42 
 
330 WORK AMOyi! WOMEN. 
 
 TniRi^w. ^jj^ medical missionary. As a rule the homes, to which we in 
 the mnfassal are called, do noi abound in light and fresh air. 
 And a night spent in hard Avork in a room, that is small and 
 lighted only by a foul smelling oil lamp, is not calculated to 
 give one strength of body or vigour of mind. For the sake, 
 therefore, both of patient and physician, cases requiring long 
 contimied care should be brought to the hospital, if there 
 be one. 
 
 A ho.-.pit;il The dispensary is so a part of every medical mission that 
 
 it seems unnecessary to dwell on it. For five years these two 
 methods of work were the only ones at my command, but that 
 they have been found insufficient a substantial stone hospital 
 with accommodation for fifty patients will soon be a 
 permanent witness. All Avho have been called upon to treat 
 the diseases of women know how many cannot be treated out- 
 side a well-equipped hospital. And, as India is by means of 
 her railroads and canals being brought more and more into 
 communication with the Western world and Westei'n methods, 
 it is essential that those, who come to shew that tiie Western 
 sciences of medicine and surgery are superior to those of the 
 Orient, should have the best possible facilities for doing so. 
 Nowhere can this be so well done as in a hosi)ital. Per- 
 sonally I cannot speak in regard to the management of a 
 hospital in India ; I can only tell of that which we propose to 
 do. We have asked our committee to supply two lady physi- 
 cians and a head nurse from Ameiica. The Madras Medical 
 College is exevy year seiiding out a certain number of young 
 women as apothecaries and hospital assistants, and from these 
 Ave hope to secure medical assistants. It is a matter for 
 regret that fcAV, if any, Nati\'e or Eurasian young women have 
 prepared themselves as compounders, as this is a position 
 that can be so avcII filled b}' women, and that position it is 
 desirable should be thus filled, in hospitals and dispensaries for 
 
 Nurses. Avomen. While there are excellenl training scliools for nurses in 
 
 Madras there arc many objections to exposing our NatiA'e girls 
 to the dangers that attend a residence in a large citA', and so Ave 
 expect to have a class in Avhich such Christian girls, as shcAv 
 aptitude for the Avork, sliall be trained as nurses, and we will 
 be glad if, from time to time, afcAv of those Avho surpass in this 
 department can be induced to continue their studies and become 
 
PATKii nv -^r.sf.s' A. s'. KuniKR, 331 
 
 hospital assistcauts, thougli we have wondered tliat some who Third Day. 
 make excellent nurses leave this ju-ofession to become very 
 poor doctors. And I would iirge upon all interested in woman 
 and her work, that they do all that they can to raise the 
 standard of nursing as a profession, so that in India as in 
 America it shall be sufficient testimonial of moral excel- 
 lence to say of a woman, Native or Eurasian, that she is 
 a nurse. 
 
 Our hospital will be gos/ia, and efforts will be made to have Caste diflii'nl- 
 it conform in all essential respects to the caste customs of the 
 Hindus, so that, though its doors Avill be open to women and 
 children of all castes, so far as possible caste servants will be 
 employed, wells will be kept caste, and special kitchens will be 
 built for caste patients. It will not be possible to exclude 
 non-caste patients from wards into which caste patients are 
 admitted, but a few single wards will enable us to give to the 
 more prejudiced special accommodation. And our object is not 
 so much ourselves to break down evil customs which will be 
 built up again as soon as the patient leaves us, as to lead them 
 so far into the light that they, seeing the evil or foolishness of 
 them, are willing to forsake them. What attitude shall the 
 medical missionary take in regard to the support of the work r Support. 
 Here no ironclad rule can be laid clown as that which it is very 
 easy to do in one place it is impossible to do in another. A 
 few years ago a medical lady engaged in mission wox'k in 
 Bombay wrote to America that there was no reason why a 
 medical mission should not be self-supporting. Such a state- 
 ment is apt to have a very deleterious effect upon mission 
 boards, and would not be made by one who was at all acquainted 
 with such work in the mufassal. It is true, however, that 
 medical work in common with industrial work should be 
 carried on with as little cost as possible to the church at home. 
 How can this be accomplished ? In some missons the whole 
 work is a charitable one so far as the people are concerned, 
 and all the expenses are met by grants from the municipal 
 councils and district boards. In other missions the work is 
 almost wholly self-supporting. Thus far our own work has 
 been almost entirely dependent upon receipts from America. 
 But we are now beginning to charge fees from the people. 
 Nine years ago this seemed to be an impossibility, but it may 
 
332 
 
 wnnK AMoyn woMEy. 
 
 Third Day. 
 
 Fees. 
 
 Avoid what 
 would pau- 
 perize. 
 
 be tliat our failure to do so was simply an indication of oiir 
 own lack of development. It certainly does not lessen the 
 difficulties of the work to charge fees, for often it would be far 
 easier to paj' the fee out of one's own pocket than to undergo 
 the annoyance of collecting it. However, it would not do to the 
 people themselves the same amount of good. There is to-day 
 no point tliat I feel more convinced upon them than that it is 
 right for tlie medical missionary to charge fees for medicine 
 and medical services. It has been well said that we prize most 
 highly that which costs us something. And while we will 
 always have with us the poor, who must be treated gratuitously, 
 there are hundreds and thousands of Hindus who are not only 
 abiindantly able to pay moderate fees, but who will have a 
 higher opinion of the medical skill tliat considers itself worth 
 being paid for. 
 
 In my own work reopened after an absence of three years 1 
 have been able since January 1892 to collect in nomuial fees 
 rupees three hundred, and the number of those able to pay that 
 have come to me has been greater than in former years. This 
 as an experiment h:>s been encouraging, and shews that the 
 charging of fees will not in our district keep away those who 
 need our aid. 
 
 There is another side of the question that we as medical 
 missionaries should consider. There are each year being 
 turned out from the various schools of medicine an increasing 
 number of indigenous medical workers. Shall we, by giving 
 our services free, make it more difficult than it already is for 
 these, in many instances most worthy practitioners, to establish 
 themselves as independent A\'orkers ? And even where they 
 are throughout the country attached to the Government 
 hospitals and dispensaries they should not, because^of us, have 
 their practice curtailed among the people. I know very well 
 that, in many instances, the fees asked by the apothecaries and 
 hospital assistants are exorbitant, and am then only too ready 
 to bring them to the notice of their superior officers who, with 
 few exceptions, are men of high and unselfish motives. 
 But still the principle remains that we should not, by our 
 failure to charge any fee in the case of those who should pay^ 
 lessen the value of the professional services of those who are 
 dependent upon them for support. Moreover, we do a real 
 
rAT'ER BY il/r.SI.s' A. S KUGLER. 333 
 
 injury to the people themselves and tend to retard their Tiiikd Day. 
 growth into au independent people by fostering in them tlie 
 spirit of pauperism. There are soeieties in the Western world 
 for suppressing mendicancy. Why should we help to strengthen 
 it among those people Avho are naturally so inclined to con- 
 sider begging an honourable profession ? Let us rather help 
 them to strive against that which is a national weakness by 
 re>]uiring them, whenever practicable, to pay for our services, 
 and by encouraging the wealthy among them to make volun- 
 tary contributions to the work that others may, because of their 
 gifts, be helped, and they themselves led to see the truth and 
 beauty of Jesus' words, "It is more blessed to give than to 
 receive." 
 
 The last question, and one for which all the others should 
 prepare us, is, — How can medical work be made an efficient 
 agency for the preaching of the Gospel, for the saving of souls ? 
 The medical missionary knows full Avell that, despite her best 
 endeavours, she often must fail in her efforts to stay the progress 
 of disease — to save the body. And all of us engaged in such 
 work have been called in when it has not only been too late 
 to attempt to save the physical life, but even too late to bring 
 messages of healing to the soul. Has it not, at such times, 
 been a comfort to know that it has gone to be judged by One 
 Who is "too good to err, too kind to be imjust"'? 
 
 But how can we most effectually influence the many who 
 are still capable of realizing the love of God '? We can do 
 this in no better way than by shewing forth in our own lives 
 the love of Christ. Christ-like words are very good, but 
 Christ-like actions are far better. Do Ave not too often in our 
 efforts to find time to speak the former unfit ourselves for the 
 shewing forth of the latter ? 
 
 In the visits of the physician to the home there is often very 
 little opportunity for direct teaching. Her province here is Teaching, 
 oftener that of opening the door, removing prejudices, and 
 preparing the way for the Bible teacher. A patient very ill 
 with fever or convulsions is in no condition to understand the 
 gospel message, but she does afford to the missionary an excel- 
 lent opportunity of shewing to the numerous relatives and 
 friends that the religion of Christ teaches us to be centle, and 
 patient, and unselfish. The Hindu gentleman, who was 
 
334 WORK A MONO WOMEN. 
 
 Third Day. 
 
 astonislied that the medical uiissioiiary shoukl spend anight with 
 those who were not related to her, received iibav ideas of the 
 teaching of Christ. The wealthy zemindar, who has refused 
 admittance to all others, beseeches the medical missionary to 
 favour him by affording relief to the inmates of his zenana 
 The still small voice of suffering acts as a magic wand, opening 
 from within doors that from the exterior have appeared her- 
 metically sealed against every form of Gospel effort. 
 
 The plan in our own dispensary during the past year has 
 been to open the work at 7-30 a. m., and at 8 o'clock to have a 
 half hour's religious service consisting of reading a Bibl^ 
 lesson, a short address and prayer. Then for two hours the 
 Bible woman reads and talks with the women in the waiting 
 room 
 
 As to the best method to be followed in Bible work in a 
 hospital I cannot yet speak from experience. Tact and 
 common sense are as essential in religious as in secular 
 work, and tlie exercise of these qualities will bo of un- 
 told value in winning souls for Christ by means of medical 
 work, in the zonanas, in the dispensary, and in the hospital. 
 
 While this paper makes no claims to completeness its 
 Results failure to touch upon results would render it still more lacking. 
 
 But when we compare that which has been done with that 
 which remains to be done, cannot it with truth be said that 
 we have only toadied upon results in every department of 
 mission work in India? The enthusiasm of the new missionary 
 or of the temporai'y worker in India may lead them to think 
 that, so soon as they have an opportuuity of ])roc]aiming the 
 "good news," India will be saved. The veteran missionary, 
 with a faith purified by the trials and triumphs of many years' 
 labour, believes even more strongly that India will be saved, but 
 she knows that it will not be in this generation. The very 
 nature of the work done by the zenana missionary is such that 
 very little of it appears in the statistical tables of reports. 
 And of none is this more true than of the medical missionary, 
 and there are times when the Master's words, "Blessed are they 
 that have not seen and yet have believed," seem spoken for 
 their encouragement. And yet the faithful sowing of seed is 
 not barren of results. The breaking down of prejudice, the 
 giving up of old superstitions, the preparing of the way for 
 
rAVER cy 3/rs's .'?. l. mulva^ey. o35 
 
 the reccptioa of the Word, are fruits not to he despised. And Tinup Day. 
 
 wlien, after years of faithful service, we see gatlicred into the 
 
 chureli below tliose whom the medical work has been the 
 
 means of leading to the Great Physician, is it not enough to 
 
 make ns rejoice that we have been counted worthy, not only 
 
 to believe in Christ but also to suffer for His sake ? 
 
 Therefore, let us all encourage medical work as one of the 
 appointed means not alone of helping to expound the surpassing 
 philanthrophy of the Christian religion, but of leading men and 
 women to Christ. And those of us who are medical mission- 
 aries will do well to remember that our work is not only '' to 
 pluck up and to break down" but also " to build and to plant," 
 and He Who hath called us to this work speaks to us to-day, 
 saying: "Speak unto them all that I command thee : be not 
 dismayed at them, lost I dismay thee before them. For, behold, 
 1 have made thee this day a defenced city, and an iron pillar, 
 and brazen walls, against the whole land, against the princes 
 thereof, against the priests tliereof, and against the people of 
 the land. And they shall fiiiht against thee, but they shall not 
 prevail against thee, for I am with thee, saith the Lord, to 
 deliver thee." 
 
 FOURTH PAPER. 
 By Miss S. L. Mulvaney, C. E. Z., Calcutta. 
 
 "The field is the world." This is a text which the broad The field, 
 title of the paper, and this large representative Conference 
 impresses upon the mind, whilst it also reminds us that we 
 missionaries, oft sorely tempted to get engrossed each in his 
 or her own work, are prone to forget the injunction of our 
 model missionary, St. Paul — " Look not every man on his 
 own things, but every man also on the things of others." 
 
 An occasion like this gives us a grand opportunity for doing 
 the latter. God grant that we may each one return, quickened 
 with holier aspirations as to hoAV we may carry on His work, 
 not" mi/ work, " and with more power in the Spirit to do it in 
 His way, not in " my loaij.''' 
 
 This text forces itself constantly on the mind in the 
 cosmopolitan sort of work, which God has put upon us in the 
 great metropolis Calcutta. Jewesses, Parsees, up countrv 
 
336 WuI:K among WOMElh 
 
 Third Day. PliiKhis, and .Muhammadau women and girls arc our special 
 The Jew firwt. care there. "To the Jew first, and also to the Gentile" is the 
 Divine order , so I put Jewesses first, though I have little to tell 
 of work accomplished among them as yet. Let us beseech 
 of missionary friends to ponder the order, " to the Jew first," 
 and let us all lay to heart their primary claim, a lesson, which 
 the Lord has been bringing homo to some of His workers in 
 Cjiloutta, where He has much blessed what little has been 
 attempted. Bombay has led the way in this direction, and 
 among the Beui-Lsrael there have been ti'ue converts from the 
 schools. 
 
 Oh let us have a thought in oar daily prayer — " Thy King- 
 dom come," for those who are rejecting the Messiah-king, Who 
 will soon retium, and send forth Jews to reap such a Harvest 
 in the "world" as we have not yet seen. Let there be 
 constant intercession for all Christiana working in the midst 
 of Jews. Let there be an effort made to gain some influence 
 over any Israelites whom we may come across. And, above 
 all, let there be more love for them, for the sake of Him " Who 
 came unto His Own, and His Own received Him not." Let as 
 study His Word with the desire to use their present scattered 
 state and condition as a valuable witness to the Truth of 
 Prophecy, as well as one of the strongest proofs of the 
 truth of God's Word—" Ye that arc the Lord's remem- 
 brancers, keep not silence, and give Him no rest till He 
 establish, and till Ho make Jerusalem a praise in the earth." 
 " And so all Israel i^hall be saved." Isai. Ixii. 6, 7. Rom. 
 
 xi. 26, etc. 
 ,r 1 ^ It is for the vast m?isses o^ Mu/in/nmadan women in India 
 
 women. ilmt I would especially and humbly plead with you this day, 
 
 beo-o-ing of all who read this paper, to consider their claims for 
 more missionary effort to be put forth on behalf of those 
 who are generally found so much less responsive to Christian 
 effort than Hindus are. Let us trace to its source the strong 
 opposition of Muhammadans to the Gospel, in the eclectic 
 spirit (j1: the " False Prophet," daring, in his arrogance and 
 pride, to choose some of God's truth and reject some- The 
 one Holy Triune God hath said, " U any man shall takeaway 
 from the words of the Book, God shall take away his part out 
 of the book on.//e. " Can we wonder then that the curse of 
 
rAVEll VY MISS S. L. MULVANEY. 337 
 
 death, in things temporal as well as things spiritual, rests Thikd Day. 
 
 upon the followers of him who rejected such words of the 
 
 book as this — " He that hath the Son hath life." There is 
 
 much to humiliate us in the thought that Muhammad might 
 
 have been so diflFerent if the Christians whom he came across 
 
 had been " living epistles." Spurious Christianity was in his 
 
 day as it is in ours the stumbling block in the way of the 
 
 progress of the Gospel of life. Having dealt boldly with 
 
 idolatry he, pained and shocked by Mariolatry, went to the 
 
 other extreme, and degraded the Son of God to the position 
 
 of a mere man. 
 
 The ground is hard, among Muhammadans generally, but Hard ground, 
 notably so in Calcutta. The experience of our C. M. S. and 
 C. E. Z. M. S. missionaries in some other parts, such as the 
 Nuddea District, Bengal, and in the Punjab has been the 
 reverse. The Rev. Dr. Weitbrecht, speaking from great 
 experience in the Punjab, says : " This fact may there be due 
 to the influence of the Sikii religion which, to some extent, 
 was meant as a compromise between Islam and Hinduism, 
 partly that the community is a large one and so not on the 
 defensive, as among a preponderatingly Hindu population." 
 A wave of opposition has passed over C. E. Z. work in one of 
 its oldest stations, Amritsar, and in Peshawar where a zenana 
 mission was opened about the time of the last Decennial 
 Conference, when A.nuie Norman began her brief self-sacri- 
 ficing missionary career. Persecuted in Pesliawar, the C. E. Z. 
 ladies were obliged almost to close the work there, which 
 gave them time to visit the Hazara District where the call 
 for workers is a loud one now. 
 
 Previously a tentative effort, to establish a zenana''" mission 
 there, had been checked, its short life only proving the great 
 importance of work being invariably carried on among the 
 women, side by side with that among the men. Fruit there 
 was in one at least, who followed the missionary to Amritsar, 
 and is now garnered in the Heavenly House after having led 
 a consistent life since his baptism. 
 
 Of Amritsar Miss Wauton writes — "I think there was much Amritsar. 
 more progress noticeable in former years than during the last 
 ten years, but perhaps it does not follow that there is really 
 
 ♦Carried on by Miss M. Smith, Hou. Missionary, C. E. Z. M. S. 
 43 
 
338 WORK AMONG WOMEN. 
 
 Third Day, less. We have had some tremendous attacks made upon us 
 first by the Arya Somaj who nearly emptied our schools, and 
 then by an Anjuman-i-Islam/ormefZ/^r i/ie jjwpose oi resisting 
 the efforts of the zenana mission. In short, both were rival 
 missions ; they copied our plans, opened schools close to our 
 doors, swept our scholars into them by dint of bribes and 
 threats, and, following us to the houses, tried to get them closed 
 against us. This Anjumau has been going on for more than 
 three years, but I am thankful to say their funds are at last 
 exhausted, and they have closed their last school. Now I hope 
 we shall be more free. " Hard the ground certainly is among 
 the Muhammadans, but " this Gospel of the Kingdom must first 
 be preached among all nations, as a witness, and then shall 
 the end come." Let us look forward to many a glad surprise 
 at the Heavenly reunion, when some, who have been hidden 
 from us here, will shine for ever and ever. 
 
 A brief sketch of a mission, established for the last twelve 
 
 Calcutta. years among them in Calcutta, will illustrate how He has 
 blessed this desii"e to be a witness among the Muhammadans, 
 who must have been hardening themselves against any efforts 
 put forth by the missionaries there in former years. They form 
 a large portion of the pojoulation"' of this great city, and yet 
 the Hindus had been so much more responsive that we found 
 large organizations of our own C. E. Z. M., as Avell as of six 
 other societies, entirely engrossed with them ; whilst then, as 
 now, we could only hear of an isolated case of a Muhammadan 
 pupil being taught by any other mission in Calcutta. But 
 God's time had come ; so we soon got a few pupils, and their 
 number increased most rapidly during the period that we had 
 a teacher who was herself a convert from M^^hammadanism, and 
 a saii/idani. Alas, their guile and bigotry ensnared her, and 
 she went back amongst her own people, where God kept her. 
 She did not deny her Saviour, and has had the joy lately after 
 six years' subsequent mission work in another station, of reap- 
 ing much fruit. Especially has she cause to rejoice over her 
 own sister, who had heard the Bible during that period of her 
 seeming " going back," and has recently been baptized. Truly, 
 the hope for the growth of the church is in the converts, who 
 
 Cjasus fur 1891, MiihaTnmaduu population of Calcutta 2'il,0l3. 
 .. Hindu .. ., „ 428.692. 
 
PAFF.Tl BY MlP^fi S. L. MULVANRV. 339 
 
 always have more influence iu bringing their fellow -country Third Day. 
 people to Christ. 
 
 In 1384 we succeeded in opening our best purdahnishin Sdiools. 
 school, in the neighbourhood of the late ex-king of Oude's 
 palace in a suburb of Calcutta, where our eiforts were constant- 
 ly being thwarted by the Muhammadan teachers or Kahars on 
 whom we were so dependent, or by the reports spread abroad 
 that the girls were being thus entrapped that they might subse- 
 quently be despatched to the Kaiser-i-Hind ! In this neigh- 
 bourhood we now have another school both taught daily by 
 Muhammadan women, there being no Christians near. Con- 
 stant careful supervision, and Bible instruction from ourselves, 
 has supplied the great want of these teachers, and we have 
 found them willing to see that the girls commit to memory the 
 Scripture, etc., which we set them. Of course, this is not the 
 " ideal" system, but it is our experience that, with a thorough 
 missionary spirit in the one who superintends, it is decidedly bet- 
 ter than putting a school into the hands of a secularly-minded 
 " C/ires^twrt " teacher, especially when in a somewhat isolated 
 position In some places teachers thus used have become 
 Christians. We have five other schools in Calcutta itself, one 
 for low caste Hindustani girls bearing rich fruit in real confession 
 of Christ; one a mixed school for very poor Arabs of both re- 
 ligions ; another has collapsed for a time ; two more are in 
 Bengali language for those Muhammadans who speak that 
 tongi;e. The greatest difficulty always is one which is a rebuke 
 to cold-liearted worldly-minded Christians, viz., the Muham- 
 madan parent is so confident that religious instruction oiight to 
 liave the primary place that he will not send his girls to school 
 till they have read the Koran. Often by that time the terrible 
 early marriage arrangements make it improper for his girl to 
 go outside tl*e house even where we give them a dooli to con- 
 ciliate their prejudices with regard to purdah customs. 
 
 We strive to work in our schools on the principle of great Scriptiire 
 faith and caution about teaching the Bible Faith, that we teaching, 
 mvist teach the Word itself, for it is that which is the " power 
 of God unto salvation," our one great aim for our girls ; cautioi/ 
 in the choice of texts taught to them by rote. Muhammadans 
 liave a deeply rooted aversion always aroused by the repetition 
 of certain expressions, so we think it best to say that such a text 
 
340 WORK AMO^n WOMEN. 
 
 Third Day. a,s St. Jolni iii. IG is too solemn a word for tliem to recite, 
 till they accept its great truth, and are able to bear the cross 
 which its confession will involve. 
 
 But we give its doctrinal import. The girls are each taught 
 an Urdu Bible Catechism, and commit one text to memory 
 weekly, being expected each to recite it with an intelligent 
 understanding of its meaning. They are encouraged to 
 learn a parable, for instance, in Bible words, to tell it also in 
 tlieir own words, to shew that they do not know it merely 
 by rote. 
 
 There have been a few baptisms in connection with our 
 mission, but only as yet from the poorer classes ; but we have 
 great cause for rejoicing over the women who have been 
 baptized, also that their husbands too are Christians. 
 
 Progress. The work begun by one missionary, and a Bible-woman, in 
 
 1881, has increased, so that there is now more than enough 
 for 3 missionaries, 7 assistant missionaries, 5' Christian and 
 2 Muhammadan teachers. Per ardna ad astro, has been the 
 motto of this effort, to Him be all the praise for difficulties 
 overcome. 
 
 Methods. Let US turn to the consideration of methods. " Prove all 
 
 things, hold fast that which is good." Let us try to provoke 
 in our own minds at this Conference a spirit of enquiiy as to 
 what improvements might be made, if after " proving " our 
 methods, they are " found wanting." Also, on the other hand, 
 let us lay to heart the latter part of this text. God grant that 
 young missionaries especially may see to it, lest being carried 
 away by a very praiseworthy zeal, which it would be oftentimes 
 well for their seniors to emulate, they go to the other 
 extreme, and do not " hold fast to that which is good," in the 
 methods of our honoured predecessors. Let us bear a word of 
 warning that we should seek more on our knees for that grace 
 of humility which Augustine said was the first and the second 
 and the third step in the Christ-like life. With or without 
 reason, how easily a spirit of rivalry is picked up by our 
 weaker fellow workers ! Let us beware lest, by look or word, 
 or action, we seem to cast any slur on those with whom we are 
 working or in whose steps'we follow, for this is one of the 
 special temptations of a missionary. I was startled lately by 
 a convert telling me he had been kept back from baptism in 
 
PAVKIi' BY .mS!^ S. L. BniLVA-SEY. ;-)4] 
 
 the mission by being told by an agent that /lis Sahib would Third Da v. 
 
 not like it if another baptized him. Again, a Bible woman 
 
 told me of a zenana pupil avIio had been on a visit to her 
 
 station where, under her teaching, she asked for baptism 
 
 there ! The pupil's own lady teacher wished her to come back 
 
 before baptism, to her own city, where she has entirely gone 
 
 back from her hopeful condition ! Perhaps the lady was right, 
 
 but the Bible woman unfortunately took the impression that 
 
 it was because she wanted the baptism in he?' own station ! 
 
 "Especially to them who are of the household of faith" we Do not forget 
 are commissioned "to do good." Have not we zenana ^^^'^^^' 
 missionaries been a little narrow-minded in our treatment of 
 Native Christian women ? It is hard for the overtaxed worker 
 to add a Bible class or mothers' meeting for them to her other 
 duties, but it does seem that the above text should apply to 
 these spiritual matters, and that she will be blessed in doing 
 this or in miiiating temperance meetings. Band of Hope, Y. W. 
 C. A. and C. S. Union Branches, where the Lord seems to 
 guide her to it. I say initiate, because I do think our object, 
 as Lady Superintendents especially, should be to draw out and 
 guide the efforts of others, keeping ourselves in the background, 
 rather than to be dotsi'red from some work which appears a 
 need just because wo cannot devote ourselves entirely to it and 
 get it done as well as we would wish. "These ought ye to 
 liave done, and not to have left the other undone," is a 
 possibility which becomes feasible only in proportion as we 
 are tvaiting, looking up for the guidance of the Eye in every 
 minor detail as well as in great things. The inconsistencies 
 of the Christian in India are our greatest hindrance in the 
 spread of the Gospel ; let us be missionaries as opportunity 
 arises to all, European or Indian, with whom we may come in 
 contact. Oftentimes inviting our lady friends to go with us 
 to our work, to help us with their fingers, or their pen, draws 
 on those who are not really workers, until they become as one 
 with us. One such Bengali lady wrote to me the other day 
 that she now wanted to do missionary work. We should 
 encourage such by looking upon them as outside partners in 
 our concern, unless they can be helped on to become either in 
 part, or altogether, honorary or paid workers. Even the 
 English lady who knows no vernacular may help us by teach- 
 
342 WORK AMONG WOMEN. 
 
 Third Day. ing work in oixr sehools, etc. Will it not be worth a little 
 delay in our own work, if this leads her to find she can learn 
 the colloquial, and that she can get a Roman Urdu Peep of 
 Day and spell it out in loving faith to her ayah who will soon 
 feel the influence, if it is the " rest " of her own faith which 
 leads the mistress to wish to communicate God's truth to her 
 humble sister ? It is easy for those who have been long in India 
 to pick up Hindustani in the English character. An instance 
 with which we were brought in contact, through the Time and 
 Talents Branch of the Y. W. C. A., it would be well for us 
 to put before others to emulate. A lady, in the years before 
 her marriage, had learned some Urdu ; lately she went 
 regularly for some weeks to a school of ours, giving us practical 
 help even alone in the schools if the tea3her3 were ill. All 
 this was done with the hope that some day she might be able 
 to open a school of her own, .should she find herself with her 
 husband, in a place where one v/as wanted. 
 Letters of in- Inter-comnmnication amongst missionaries — God grant that 
 trodurtiiiii. ^^-^g outcome of this Conference may be that there may be 
 more interchange of introductions between missionaries ! If a 
 zenana pupil goes away, or a Native Christian, let us give 
 them an introduction to the missionaries of the station they go 
 to, so that any influence gained over them may be sustained. 
 Especially do our hearts bleed over the many Native Christians 
 who seem to sink in the depths of Calcutta darkness, to whom 
 a hand woidd have been stretched out to guide from the first, 
 had they been commended to some one. 
 "Missions." MisHons among Native Christian women have been tried 
 with great results. I think the time has come for us to have 
 more of them. Let us have more ! Let us pay visits to each 
 other's work, and especially let us try to arrange for our teachers 
 to hear more about other missions, and, where practicable, to 
 pay them visits too! One village Bible woman, after going a 
 day's round with a lady in another place, expressed great sur- 
 prise, having evidently thought before, that she was the only 
 one doing such work. 
 Training of i^i'^^e ivomen, especially for Muhammadans, should be more 
 Bible women, thoroughly trained in the Bible doctrine, and spirit too! Then, 
 not courting controversy, they will be fit to meet it, when the 
 gauntlet is thrown down, as is frequently the ease, by the 
 
rAFER nV MISS S. L. MUIVA^EY. 343 
 
 question, "Why do you call Jesus Christ the Son of God':' " Third Day. 
 That 2)hrase shovild be but little brought forward at first. 
 Many of the model sermons of the Acts are like little creeds, 
 and they bring forward Christ as " the sent one." St. Paul, 
 it is true, " went straightway into the synagogues, and 
 preached that Chiist is the Son of God."* So we must not 
 ''wafer down^^ that precious truth, but let us never give the 
 impression that we can explain or even understand it. Our 
 late Poet Laureate was right — 
 
 " Strong- Son of GolI, immortal Love 
 
 " Whom we, that have not seen Thy face, 
 
 " By faith, and faith alone, embrace, 
 " Bdlcring where we cannot prove." 
 
 Let us keep to that high ground that Rah ul Allah His title, 
 in the Koran even, acknowledges Him to be of the Nature of 
 God, which is high above our finite comprehension, although 
 shadowed forth in the three -fold nature of man. Illustrations, 
 such as this, are often useful. 
 
 Bible lessons are most important, but a great difficulty to Bible lessons. 
 those whose teachers are scattered at a distance from the 
 Home. 
 
 The Prayer Meeting held regularly, at which all assemble, prayer meet- 
 is the great strength of the zenana mission. JVe are often '^^'S"^- 
 joined by others. Especially is it desirable to di-aw in any 
 converts, wlio are living independently, and to take such women 
 with us, occasionally, to give their testimony, in our zenana 
 visitation, in a quiet way. 
 
 Industrial Homes are a great need for poor Native Christians, ludustrial 
 or for inquirers, or those who might become so. Some svich homes, 
 relief is being given by our Branch. One deserted wife is 
 enabled to remain in her father's house supporting herself 
 honourably by net -work which we sell. 
 
 Converts' Homes must be multiplied, carried on as simply Converts' 
 and economically as possible, with every effort to make the homes, 
 women feel they must aim at supporting themselves. One, in 
 Bengal, in connection with our C. E, Z, M. S., had over forty 
 pass through it during its first decade. As a rule it is difficult 
 to mix Muhammadans and Hindus, especially Bengalis ; there 
 is such strong hereditary prejudice, superadded genex'ally to 
 
 *Acts ix. 20. 
 
344 
 
 WORK AMONi' WOMEN. 
 
 ludiaus i 
 Eiiy:l;iud 
 
 TiiiKD Day. tlie difficulty of language. Where practicable the homes 
 should be composed of numerous little houses round the typical 
 Oriental courtyard with one outlet. Here, in their own free 
 natural way, they can carry on much of their cooking, etc, in 
 the open air and retain some of their old customs. Converts 
 from Islam, whether men or women, seem to pass through 
 periods of temptation to recant, in which they must be treated 
 with prayerful tenderness and firmness, in the faith and assur- 
 ance that jJ as si nff through it they Avill be stronger to help others. 
 
 Zouaua work. In zenana teachincj we have found it most important to be 
 candid. From the first we give no lessons, without the Bible 
 lesson, although we sometimes pay preliminary or friendly 
 visits to gain their confidence. One feature of this work is 
 the way we try to develop in those who can already read 
 some taste for it. Reading for information is a thing almost 
 unknown to them. Stories in the Vernacular, such as Miss 
 Tucker, Miss Hewlett, Miss Marstou and others, are giving us 
 are invaluable for lending. 
 
 Indians nsitin(/ Emjland. — Oil that wo could sound a trum- 
 pet blast, throughout that land, of warning about the ever 
 increasing number, who, whether Christians or non-Christians, 
 too often get more harm than good there ! The Rev. Jani 
 Alii, M.A., of Cambridge, stated at a Conference, with regard 
 to the importance of more prayerful interest and effort being 
 put forth for such, that he felt he owed more to the "home 
 life " in England, to which he was so cordially welcomed V)y 
 his friends than to anything else. Certain experiences of the 
 last few yeai's shew that social intercourse can only be useful 
 when carried on with great tact and trustful faith. 
 
 The Liverpool Bubble. — This is a wave of that same spirit 
 which characterized the Athenians of old. It is boasted about 
 very much by the Muhammadans. However, a leading and 
 bigoted Saiyid, who is well acquainted with its details through 
 some relatives who were for a time among its members, told 
 me how little reality there is about it. 
 
 Great increase there has been in woman's work for Muham- 
 madans during the last decade. Taking for instance one society, 
 its work among them has trebled in Madras, opened most 
 encouragingly in Bangalore, Jubbulpore, etc. "The Lord hatli 
 been mindful of us, He will bless us." It is well to ponder 
 
 Encoura 
 nient. 
 
r.'lfi'/t BY MISS TlloBURS. 845 
 
 anutlier word of St. Pcaul's : — " Prove your own selves," ^'"^'ll?'^^ 
 " Finally " my sisters, let us " Be strong in the Lord and in 
 the power of His Might." 
 
 FIFTH PAPER.— CuuisTi^N Women. 
 
 By Miss Thobuiin, M. E. C, Lucknow. 
 There was a time when there was no new thing under the Clianyo. 
 Indian sun, but it is past. Slowly but surely, that which 
 seemed fixed is being overthrown and new social conditions are 
 appearing. The caste that will be highest in the future will 
 be made up of individuals who are capable of change for the 
 better. They may be " not many mighty, not many noble," 
 they may have neither wealth nor rank nor great talent, but 
 they will have the vantage ground of freedom, givino- them a 
 capacity for growth not possessed by those who have apparently 
 more favoured positions, because thej^ are inherited and arc 
 not repugnant to taste and custom. 
 
 This vantage ground is occupied by the Christians. They Christians 
 are numerically so insignificant that, except to the sympatlietic coiipared 
 observer, their hundred thousands are lost sight of amono- the ' ""^ *'" 
 hundred millions of Hindus and Muhammadans. And the 
 (Christian himself, and even the missionary, may underestimate 
 their importance. From childhood up to the latest missionary 
 meeting, all the stories and pictures and a^ypeals have been 
 about Hindus and Hinduism, and even here they are more 
 romantic objects of interest than the convert is at any time 
 after his first year of Christianity. They still " bow down to 
 wood and stone," as when lleber's hymn was written, stirring 
 our hearts to indignant zeal for the honour of our Master, and 
 they are still ignorant of Ilim Who is our life. No wondc!- 
 tlien that they occupy missionary attention and demand effort. 
 But the ratio of increase of converts to Christianity will not 
 only depend upon the efforts of missionaries, but upon the con- 
 verts, their work, their personal character and the training 
 they receive. 
 
 This training must be in two lines — for men and women. 
 One wearies of tlie talk about woman's work and position and 
 j)rospects, represented by books and associations and laws, but 
 ■11 
 
346 
 
 IVnliK .\Eli)N(J \Vn3IKN. 
 
 TniED Day. 
 
 Promincnoc 
 of Christian 
 women. 
 
 here is a place where tlie separation has been so wide and so 
 continuons that woman in many characteristics appears to 
 belong to a distinct race — almost to a distinct species. 
 
 Christian women are much more prominent and correspond- 
 ingly more important than Christian men. There are men all 
 over the Empire, wearing more or less modified European 
 dress and occupying all manner of public positions, who pro- 
 fess any or no religion, but there are few women seen in pub- 
 lic places, or capable of talking in public places, who are not 
 Christians, and tlieir limited number attracts attention to 
 them. Their prominence is not due to any merit or demerit or 
 choice of their own, but to the freedom wliich the religion of 
 freedom has brought them, the education it has given them, 
 and the duties to which it has called them. If they live in a 
 village they are probably the only women in the community 
 who can read and write ; no others go to a place of worship 
 with men, sing and pray with them or are addressed by men 
 in public assemblies. Their daughters go away to boarding 
 schools and return to become village oracles, consulted at 
 times by their own fathers who have had less opportunity of 
 seeing and knowing Christian usages and duties. If their 
 homes are in a city where their class is more numerous, they 
 perhaps atti'act less attention as a novelty, but even there they 
 ai'e observed and often subjected to painful criticism, and what 
 is more trying, to doubt. They stand as the representatives 
 of all the women of India, as they will be when they are 
 free. 
 
 Whether fitted to tlieir place or whether still feeling their 
 way to familiarity with their new relations. Christian women 
 are prominent and important in city and country. They are 
 teachers, Bible women and zenana visitors. "When students 
 for the Dufferin medical schools are called for, the Christians 
 are prepared to stand the tests for the scholarships offered. 
 
 More than three -fourths of all tljose who have applied or 
 passed these test examinations are (Christians. They are found 
 in both Diifferiu and mission hospitals, as doctors, compounders 
 and nurses ; they appear for the advanced examinations in the 
 educational department. While they have been passing 
 Entrance (waniinations for the past twenty years the first 
 Muhammadau girl lias this year matricidated. 
 
TAVER BY yimS THQBURN. 347 
 
 And so it is that the numerically smallest class of women Tnini) Day. 
 iu India is the most important. To her that hath shall be 
 given. Because of her opportunity, her duty, her representative 
 character and her influence we owe our best missionary effort 
 to the Christian woman and her daughter, and there is 
 no obstacle in the way, no doors to open, no prejudice 
 to overcome. 
 
 This work, as usual, takes many forms, but it should be in 
 the lirst place evangelistic. 
 
 In all the cities there are Christians outside the mission Christians 
 circles whom we never see nor know, ex<iept when some great "'• '"^ ^ "^ 
 occasion brings them all together. There are also Eurasians, 
 who are in fact Indian Christians, and who are in many cases 
 more neglected, less appreciated, but not less important iu the 
 Kingdom of Heaven nor in the future of the Indian church. 
 Identified with these are Europeans also, whose lives will 
 always be spent in India, whose children will grow up and 
 marry and die here. They should know and own the Chris- 
 tians who have come out of heathenism as brothers and sisters 
 in Christ. It is a painful fact that, when they do not so know 
 them, they become friends and companions in the ready fellow- 
 ship of vice. House-to-house visitation among these people is 
 as much a duty as the same kind of work iu London or New 
 York. The visits are easily followed by cottage prayer-meet- 
 ings and Bible readings, and these are effective agencies in 
 upholding or restoring those who, if neglected in a heathen 
 city, will surely sooner or later become morally lapsed into 
 heathenism while nominally Christian, thinking themselves 
 so, and so called by their non-Christian neighbours. 
 
 Evangelism is also required among the new converts, Greater 
 especially those of the villages where there has been no pre- ^o^o'^^^f® of 
 vious zenana teaching, and where the men have heard and 
 received more truth than the women. When families come 
 together into the church the women are certain to be more 
 giioraut, mn-e suparstitious, and consequently less teachable ; 
 they ai'e also still timid and doubtful, and need women evan- 
 gelists. A woman can only reach them by going from village 
 to village with her ox-cart and little tent, sitting down in the 
 humble homes, gathering the converts together, talking, 
 unfolding, explaining, and leading them to become true and 
 
348 WdRh AMuSU WuMEX. 
 
 Third Day. steadfast disciples of the Great Teacher. It is a widening 
 work, and one for which we should be prepared. One 
 missionary who spends most of the cold season among 
 the villages, speaking of the need of canying spiritual food to 
 these scattered little ones of the flock, says : " There are Chris- 
 tians in a thousand villages in these provinces, and with all I 
 could do I have visited less than one hundred." Tlie labourers 
 are few, and not many have time or strength for this kind of 
 work, but it waits to be done, and the thousand villages will 
 soon become ten thousand. Converted sadhus, like Cliandni 
 of Midnapur and Premi of Ajudhia, trained from childhood to 
 long and toilsome journeys, and trained later in Bible lore, 
 Avill do this evangelism effectively. It should be a recognized 
 department in all plans of work. 
 
 When we cannot go to the village women, we may bring 
 them to us in the persons of their daughters. Teachers cannot 
 always, or often, be placed in remote villages, but the girls can 
 
 Boardiug ^^ brought to boarding schools in central stations, and while 
 
 scliooln. they live in a manner as nearly like their home life as possible, 
 
 they may be taught elementary knowledge of books and prac- 
 tical wisdom of the kind that Lemuel's mother commended to 
 her son. There are girls in the middle classes of such schools 
 in the province of Rohilkhand who have not only cooked but 
 ground the grain that made their food throughout their school 
 course ; there is a school in Kumauu where bright intelligent 
 girls who have passed the examination that admitted them to 
 the Agra Medical School, not only ground their own grain but 
 helped to plant and reap it in the terraced fields on the hill 
 side. These girls are good Bible students, and before they 
 leave school they have opportunity to teach in Sunday Schools 
 and visit in mohuUas near by, doing just the evangelistic work 
 that is needed in their native villages. They return not only as 
 teachers, but to build up the Christian family life of their 
 homes, whether with their parents or husbands, and to aid in 
 developing the spiritual life and work of the village churches. 
 
 Wisdom And SO the evangelistic v.'ork passes into the educational. 
 
 needed. "\Ve have, in many cases, been forced to begin with the 
 
 latter, and having begim, we have taught too much rather 
 than too little ; we have let quantity take precedence of quality. 
 We have sometiuies forced growths and sometimes prevented 
 
jwrKR r.y Mfss tiiciujrn. ;340 
 
 development. We have not always remembered that education Tmra) Day. 
 
 is indigenous. Given the right impulse, surrounded by the right 
 
 influence, restraints and encouragements, character of mind and 
 
 heart will have a healthy growth and habit, and custom will form 
 
 around cliaracter. We have tried sometimes to train the women 
 
 and girls committed to our care to our customs, but oftener to 
 
 our ideas of their customs. They may not arrange their 
 
 houses according to our taste, nor dress as we would clmose, 
 
 but if they have that within them which delights in " whatsoever 
 
 tilings are true .... and whatsoever things are lovely" 
 
 they will not make serious mistakes. What they do make will 
 
 be temporary. Meanwhile, we must be patient, and remember 
 
 the embarrassments of their position. In coming out of the 
 
 zenana, in most cases, some change in dress is required ; but a 
 
 woman whose ancestors wore the same fashion for a thousaud 
 
 years, and who has had no experience to help her, is not to be 
 
 expected to know where to end the change she is reluctantl}' 
 
 forced to begin. Like dress, all social manners and customs 
 
 are in a transition state, which well might puzzle the wisest ; 
 
 but the wisest will not try to mould thorn into fixed forms, and 
 
 will not have less faith in character nor less hope for ultimate 
 
 success because of some crudities in the earlier stages of 
 
 development. 
 
 In our school for Christian girls the mor-al education should Moral influ- 
 have the first place. This is difficult under the Indian edu- *^"*^''^ ^''^^' 
 cational system that makes examinations the object of effort for 
 teacher and pupil, but unless the development of the moral 
 character be kept in view, our other lessons will do little for the 
 individual or for India. It has been objected that the girls 
 who have received higher education have Miade poor wives and 
 mothers. A degree cannot make a good wife or mother, or a 
 good woman ; it cannot give any moral qualification. One 
 great weakness in Hindu motherhood is that it does not know 
 its responsibility, and does not realize that it has character to 
 form and a home to make, as well as a place to occupy in a 
 house. If these obligations are not laid upon thoughtful school 
 girls, if they are not held before them as mere important than 
 examinations, those who never learned them from example or 
 tradition will scarcely be trained into their observance by the 
 little household literature that finds its wav into a colletre 
 
350 wo^K AMOsa women. 
 
 Third Day, curriculum. Euclid cuunot tcacli a wouian liur duty to her 
 husband or child. 
 
 But knowing her duty to her husband and child from Bible 
 precept and faithful lessons from Christian teachers, Euclid will 
 contribute to the strength of mind that can enforce and maintain 
 discipline and wield the influence it is her duty to possess. It 
 is because secular schools do not combine these two forces that 
 they fail in producing the symmetrical character we wish to see 
 in those women whose peculiar advantages of education have 
 j)laced them where they are observed by all. 
 jj^l 1^^^, Happily there is no general prejudice against the higher 
 
 educatiou for education of Christian girls, and there is everything to en- 
 ° ^' courage them to study as far as their ability or circumstances 
 
 will allow. The last decade has seen a marvellous change in 
 this respect. The Dutferin work opens a highwa}' both to 
 usefulness and profit. The educational department asks for 
 able teachers, and will call more loudly when education in 
 India is not the unbalanced, one-sided work it is to-day. The 
 late educational reports shew that the girls who are under 
 instruction are only four per cent, the number of b lys ; if 
 Christian girls were not included the percentage would beat least 
 one-half lower. Girls' schools will increase, and their teachers 
 are those who are under instruction to-day, the great majority 
 of whom are Christians. With the increase of schools exami- 
 ners and inspectresses will be required. In literature there is 
 another field. The women and girls who have not yet learned 
 English have almost nothing to read. Foreign thought and 
 language can never mean to them what their own tongue, used 
 by one of themselves, may so easily express. In every direction 
 there are wide oppoiiunities with correspondingly great res- 
 ponsibilities and duties. 
 A missionary ^'1 addition to the moral education that will manifest it- 
 iuflueuco. self in home life as well as in public, and the developed intellect 
 eq\ial to the demands of the ti'ue, there should be a special 
 misslori'iry education. We should teach to teach. We should 
 lay the duty of bringing India to Christ upon every heart that 
 .we can touch. One lesson will not be sutticient. Like English, 
 or science, or any other subject, this requires a daily living con- 
 tact with missionary work and interests. It must be well 
 learned in order to pass tho examinatinus of time and trial and 
 
PAVEh: />'F MISS nRKEN FIELD. 351 
 
 (lUconragemcnt, and it must 1)C filled with the power that is Third Dav. 
 only given hy the Holy Spirit. Organization is the present 
 day method, and this missionary effort should be given the form 
 and permanent force of organization. The Young Women's 
 Cliristian Association, the Society of Christian Endeavour, or 
 something similar should find place in all our schools. 
 
 And so education comes back to evangelization. All that is 
 done or -planned in any department of the service has but one 
 ol)jcct — to extend the Kingdom of Christ and to glorify His 
 Name. 
 
 FIRST SPEECtf. 
 
 By Miss Grf;enfield^ S. F. G., Liidhiana, 
 
 [In the absence of Miss Greenfield her speech was read by 
 Miss Andrews.] 
 
 I wish to take advantage of the few minutes assis:ned to me 
 to ask the opinion of my fellow-missionaries on a subject to 
 which sooner or later, if you have n'lt already done so, yovi must 
 give your serious attention. I refer to the difficulties attending 
 the ba[)tism of women and girls from heathen and Muhamma- The baptism 
 dan families. "*" ^^'"''^°"' 
 
 First, with regard to girls who have received instruction 
 either in their own homes or in our schools. They have 
 been instructed, it may be for years, in Christian truth, 
 are as intelligent and as well informed as any children of their 
 own age at home, and now they begin to ask us, " Does the 
 Lord Jesus really require us to be baptised ? And, if so, how 
 are we to do it ? " One may reply, "He certainly does require 
 those who believe in Him to be baptized." Then they ask, 
 " How and where can we obey this command ? Our parents 
 Avill certainly forbid it, and, if possible, prevent us from it. 
 The men to whom we are betrothed will not sanction it, and we 
 ourselves shrink from publicity ; can you not baptize us here 1 
 Is it necessary for us to come to the Christian church, break 
 our jmrddh, and before the whole congregation profess our 
 faith?" 
 
 These questions I would put to this assembly. Ought we to Difficult 
 urge young girls to be baptized at all, and if so, can it be with- ^l^^'-'^^^^"'^' 
 
352 w jiiK AMONG mnii'jw 
 
 T)[rj!D Day. Q„t_ (j^p knowledge of tiieir parents and men to wlioin tliey are 
 betrothed? And is tluM"e anything in the rite of baptism, as 
 presci-ibed by Christ or ])rpached l)y flis Apostles, that implies 
 or requires the publicity ijivolved in the rite as usniilly adminis- 
 tered ? Some of our girls say to us : " Will yon not baptize 
 ns in the school? We are willing to confiss Christ among 
 our companions. If we consent to this, must the parents 
 be informed of the proposed baptism ? Some say, " No, there 
 IS no need to tell the parents till afterwards ; it is a matter in 
 which the children ought to obey God rather than men." 
 But I cannot see that such a course would be justifiable. 
 We teach our zenana pupils by request of their parents or 
 busbaufls. We teach children in the schools with the parents' 
 full knowledge, and it seems to me that to baptize either 
 zenana or school pupil without the parents' knowledge is to 
 break faith with them, and certainly not to obey the golden rule, 
 ''As ye would that men should do unto you, do ye even so to 
 them." It may be objected : " But if we ask the consent of the 
 parents, they will certainly remove tlieir children from our 
 schools at once." Undoubtedly they will ; this is the dilemma. 
 No heathen or Muhammadan parent will allow his child to 
 adopt another faith if he can prevent it. Boys run away from 
 home to join the Christians, and are seldom received back into 
 the family circle ; but, what are we to say to the girls ? Thei/ 
 do not even belong to their [larents, but the vast majority of 
 them, before they are of sufficient age to decide, are already 
 betrothed if not actually married, and wo have to reckon with 
 the husliand's family as well as the girl's own. Now, while it is 
 perfectly possible, if the girls do run away to us, to deal with 
 one or two cases, yet it does not seem that any large number of 
 girls could be so taken in, nor do I think it desirable that it 
 should be done. 
 
 Ymm'' tfirls. ^ should like to ask missionaries who have any experience of 
 such cases to tell us — first, what advice they give togirls in these 
 circumstances; secondly, where young girls have been baptized^ 
 what is the result, if they are turned out of their homes • 
 thirdly, what has been the result of such baptisms (a) on the 
 converts themselves, and (6) on the work in general. 
 
 Miirk'cl wo- Then we conic to the case of married women. Every zenana 
 
 mcti. teacher has probal)lv had experience of some cases in which a 
 
SPEECH 7?r MISS GREENFIELD. 353 
 
 pupil has shewn evidence, or at least hopeful signs of conver- Third Day. 
 sion, and has come to the point of asking, "What am I to do 
 about baptism?" Of course, if the husband be a Muham- 
 madan, and will consent to his wife being baptised and still 
 living with him, the answer is obvious. But, suppose you are 
 convinced that any such step on the part of the wife would be 
 absolutely forbidden, and, if she persists, she will be turned out 
 of her home, what advice are we to give? May not that woman 
 confess Christ by her mouth and in her life, and seek to win 
 her husband and children, and will not such confession on her 
 part be accepted until such time as the husband be won by the 
 consistent testimony of the wife? 
 
 I wish particularly to draw out the experience of my fellow TestimoDy 
 missionaries on this subject, because I feel that no mere theory experience 
 is of much value in these cases. We sometimes have cases of asked for. 
 women seeking for Christian baptism in order to escape from 
 an unhappy married life, because they have been led by the 
 decisions in some law courts, and by the generally received 
 opinion about Muhammadan law to believe that the mere fact 
 of a Muhammadan wife or husband becoming a Christian 
 involves a legal divorce ; and, although one or two decisions, in 
 recent years, have gone against that opinion and made it possi- 
 ble for the Muhammadan husband, if he so chooses, to retain or 
 reclaim a Christian wife, yet I cannot but think there is a 
 danger of women making a profession of Christian faith, without 
 any real experience of conversion, if by so doing they have a 
 hope of release from an unhappy home. But, even, supposing 
 the convert to be perfectly sincere and willing, if it be shewn to 
 be her duty, to leave her husband and her children and be 
 publicly baptized, what will be the effect ? What in such 
 cases has been the effect upon the convert herself, and upon 
 her family, and the coinmunity from which she comes? Is it 
 possible to provide such women with sufficient protection and 
 suitable occupation to enable them to live unblameably before 
 the world ? Or, have missionaries been obliged to resort to the 
 exceedingly doubtful expedient of remarrying such women to 
 Christian men while their first and true husbands are still 
 living ? 
 
 There remains a third class of cases to be dealt with, that Widows. 
 of widows with or without children. There are some such 
 4^ 
 
354 WORK AMONG WOMKS. 
 
 Third Day. women whose hearts seem to have been touched and who are 
 comparatively free to choose for themselves, but who are now 
 living in their own villages, perhaps owning property, and 
 under the protection of their relatives; even for them the 
 question of baptism presents many ditficnlties, involving, as 
 it seems necessarily to do, their expulsion from their own homes 
 and being cast upon the missionaries both for support and pro- 
 tection. I think many will bear me out when I say that the 
 state of the Christian commanity in India is not yet such that 
 these women can with impunity be allowed to live alone 
 amongst the Native Christians. Is it possible to have such 
 institutions for the reception and training of these women as 
 sliall compensate for the very obvious drawbacks that there are 
 in withdrawing such persons from homes where they might 
 have had in\ny oppDrtunities of witnessing for Christ, and 
 influencing those who would naturally come within their 
 sphere ? 
 A serious res- ^ know there is another side to this question that, if the 
 ponsibility. women are convinced that they oughi to be baptized, and yet 
 hold back and th'^reby sin against their own consciences and 
 their conviction of what is right, there is great danger that 
 their love will grow cold, their desire to follow Christ will 
 become more feeble, and they will drift back into careless 
 indifference ; therefore, I think it exoeedinglt/ important that we 
 who have the responsibility of teaching them, to whom they 
 naturally look for guidance, and whose views on this subject 
 they will be likely to adopt, should ourselves be very much in 
 earnest in seeking to know the mind of Christ, and it is to this 
 end that I would ask for the helpful counsel of my fellow 
 labourers. May the Holy Spirit Himself guide all who will 
 speak on this matter. 
 
 SECOiND SPEECH. 
 
 By Mrs. Longhurst, E.G. S., Madras. 
 In reference to the question asked by Miss Greenfield, should 
 converts in our zenanas and mission schools be baptized, let me 
 give you an instance that has come under my ow^n personal 
 observation. 
 
SPEECH BY ^fltS. LO^OllUR^T. 355 
 
 There is to-day a young g-irl in ,i house we visit, mosi anxious Thikd Dav. 
 to become a Christian; she is longing to leave her honu' and A difficult: 
 pleading with us to help her to come out and be ba])tized. *'''''*e. 
 This we feel we cannot do, though we have assured her again 
 and again that should she CDmo to our house we shall not send 
 her away, but will j)rotect and stand by her. She caimot un- 
 derstand why we tell her to love and serve Christ, and yet not 
 extend to her the help she needs in order that she may leave 
 her ho'ne. As she is under age the ditiiculty is great. )She can- 
 not, I am sure, live a Christian life in her Hindu home, and she 
 cannot be baptized in her home ! 
 
 Some years a2;o there was a girl in one of our Hindu caste A youug 
 
 girls' schools, who, of her own accord, left her home and ^^'^^1^^^'^^""^ 
 
 • . , , . . baptized, 
 
 came to our mission house desn-mg to be a Ciiristian. She 
 
 said she was 15 years of age, but her relations afterwards told 
 us she was only 1.3, We took her in, but were careful not to 
 break her caste either by baptizing her or giving her food 
 though she pleaded with us to do so, saying that her people 
 would not take her back then. \A'e also sent for her husband, 
 who lived in a village twelve miles out of xMadras. The following 
 morning the husband cams with a number of his friends; the 
 case was a very trying one. At the end of a week of much 
 an.xiety and waiting upon God we were taken into court, but 
 tlie Commissioner, I believe a Christian man, found us not guilty 
 of any violation of the law, and refused, even when asked by 
 the vakil, to order us to give the girl up. She is with us to 
 this day. Her husband proved himself to be an idiot, and pos- 
 sibly it was to escape a miserable life with him that she ran 
 away, but her's was a case of true conversion. Her husband 
 has since been re-married; she has no desire to be. Her 
 character has grown, and she is now teaching in one of our 
 sehoils and loves to tell others of the Saviour's love; she 
 says it is her desire to work for the Master, 
 
 Our work in Madras is fourfold, —Hindu caste girls' schools, A four-fold 
 non-caste and low caste schools, a Christian girls' boarding ^^rk. 
 school, and zenana work. We make it a rule to keep a regis- 
 ter of all the girls that leave our Hindu schools and pass it on 
 to the lady in charge of the zenana work, [so that the girls may 
 be followed up and visited in their homes. In teaching in the 
 J^onanas, we never teach without the Bible. Sometimes we are 
 
3"36 
 
 WORK AMONG WOMEy. 
 
 Third Day. 
 
 Sunday 
 schools. 
 
 Workers 
 engaged 
 locally. 
 
 asked to accept a higher fee for secular subjects if we will not 
 teach Scripture, but this we refuse and prefer to lose the house ; 
 but we seldom do lose it, for after a week or two wc are invari- 
 ably called in and allowed to teach at our own terms, i. e., 
 with the Bible. 
 
 In 1884 we opened Sabbath schools in connection with 
 all our day schools. Each Sabbath school is under the 
 supervision of a lady missionary. Since the visit of Dr. 
 Phillips, Ave have been led to see more than ever the great 
 importance of this agency, and our numbers have lately very 
 much increased. No inducements are offered to the children 
 to make them come, further than the kind loving looks and 
 words of the missionary. Hindu teachers never teach in these 
 
 schools. 
 
 One point I wish very much to emphasize before this 
 Conference is, the great benefit that might be gained by the 
 employment of local agents. There is a large class of 
 domiciled European and Eurasian young women, who are long- 
 ing and anxious to help us in our work, but they are not sought 
 out and used. Here is where cur Y. W. C. A. could help on 
 mission work. At the close of Dr. Pentecost's Mission in 
 Madras, the Hon. Emily Kinnaird came and gave a stimulus 
 to the Y. W. C. A. Branches were formed in various districts ; 
 I took up a class for Bible study, and from this class I hare 
 enga^red three workers. They are truly Christian girls and 
 "•lad to be engaged in Christian work, and I am sure there are 
 many more all over the land. The number of missionaries 
 from home will always be limited, but here at our door we have 
 a field from which we can gather labourers. They only need 
 to be sought for, trained, and encouraged. Here I would 
 suggest that these should live in the mission house, where they 
 would have the benefit of the sympathy and prayers of the other 
 workers. We require to knoio and see the lives of those we employ 
 in the Master's work. Let us see to it, that we direct our 
 attention to this subject and encourage our home societies to 
 take up the matter. We all need more the Holy Spirit's help in 
 our work, and more entire consecration to the service of Christ. 
 
 Let me close by relating an incident in my work which I can 
 never forget. We were invited to the marriage of one of our 
 zenana pupils. We went during the day when we knew we 
 
FiPEEClI BY MISS WAUTON. 357 
 
 should get the women all to oarselves ; after having told the Thied Day. 
 
 Gospel story for nearly an hour, an old woman rose up from 
 
 the middle of the company and came right up to me, putting 
 
 her hand on my shoulder and looking into mj^ face she said: 
 
 " Lady, is it true that you have known this Gospel all these 
 
 years and never till now come to tell us of it? 1 am an old Never heard 
 
 woman past 70 years of age, and never before knew there was ^ ^^^' 
 
 a God that loved me, and now I am old, too old to change. My 
 
 forefathers worshipped these idols, so I must worship them, but 
 
 take our children ; tell them of this God of love, that He loves 
 
 them ; tell them to love Him, and they will all be your caste," 
 
 meaning Christians. God grant it may soon be so, and may 
 
 He give us greater zeal, greater perseverance and patience in 
 
 this work of brino-ino- India's women to Christ. 
 
 THIRD SPEECH. 
 By Miss Wauton, C. E. Z., Amritsar. 
 
 i^ II that we see and hear to-day — all that we have read in 
 these papers— all that we know in the history of the missions 
 we come from, seems to echo the words " What hath God 
 wrought ?" He hath done " g-reat things.'' We have seen a 
 wonderfully rapid growth in zenana missions within the last 
 few years. Perhaps this growth has nowhere been more Zeuana work 
 marked than in the Panjab. Though my own individual share ^^ ^^ ^^^* 
 ill this work has been but small and unimportant, it has been 
 my privilege to watch the progress of women's work as carried 
 on, in, and around the large city of Amritsar. I came to the Amritsar. 
 country jujt twenty years ago, one of two missionaries sent on 
 b3half of a zenana society about to commence its operations 
 there. The two have now become thirty-two. From that 
 small beginning has now grown up a mission which embraces, 
 r think, nearly if not every department of female work as carried 
 on in the country. We have there three Christian schools for 
 three classes. The high school has been a training ground 
 for many Christian girls who have been united as associates in 
 the work. We have a zenana medical mission, schools for Schools. 
 non-Christian girls of three classes, industrial schools for 
 
358 WORK AMOSO ]yOMEN. 
 
 Thikd Day. Hindu widows and for Christian women: and last, but 
 not least, a large village mission, which circles the city and 
 spreads (or miles around. So rapid has been the growth of 
 these several branches, that, whereas formerly the cry was, 
 
 Village work. * Where are the women?' — now we often hear the reverse- 
 ' Where are the men ? In more than one of these rural districts 
 I have spoken of, as far as European m issions are concerned, 
 the men are as yet unreached and progress is thereby hindered. 
 It is like a boat in which now one oar, now (wo, aie pulled, 
 but not always together. Wonren's work cannot be pioneering. 
 The arch-tempter when he wished to ruin the world, went 
 first to the woman alone. When the Gospel deliverance came 
 it came to both. 
 
 In speaking of the growth of zenaoa missionaries and the 
 increase of workers, I should like to emphasize one point with 
 regard to the wdrkers, and that is the need of employing "Jf 
 classes. We have in a great measure uuifced our Indian sisters 
 
 Need of witli us, but what about our Indo-Anglicau and East Indian 
 
 co-operation gjgj-j,,.^ f W'liere are thev ? A.iid vvhv are we not euiplovina; them 
 with our _ •' " . 
 
 Indo-Aiigli- in larger numbers ? I know that attempts have been made iu 
 
 can sisters. ^j^j^ direction and with some very happy results, yet there 
 
 seems to be a seuse of failure. What is the reason ! — a 
 
 problem i. ceding much wisdom to solve. May not one reason 
 
 be thiit we have begun at the wi'ong en J. They cannot be 
 
 missionaries until they have tirst received the message of Christ's 
 
 love. We want some one first to go to them, to vviu them for 
 
 Christ ; and that person must be some one specially suited and 
 
 set apart for that purpose. Can we not as a Conference try to 
 
 get something done about this? And could we not also help one 
 
 anotlier more in finding out those in the difi^erent stations who 
 
 „ , „ would be suitable to receive traiuiuir. and send them to places 
 
 Need oi ^ ' 
 
 special train- where tlu'v may receive it . We want a central agency, or ottice, 
 
 "^^' to bring the need and the supply more together. If we can 
 
 only succeed in weaving this other strand into our rope we 
 
 shall have the three-fold cord not quickly broken. 
 
 Methods of May I speak a word about the tnethods of our work .' 
 
 work. Some are saying, do away with all secular teaching in schools and 
 
 zenanas- use nothing but pieaching to evangelize the heathen. 
 
 Throw away the nets, open your anrs iu a loving embrace and 
 
 let the fish come in. Did the Master teach us thus? When 
 
SrEECH BY .VrS'.S WAV TON. 359 
 
 He was close by with His mighty power, did He tell His disci- Third Day. 
 
 pies to cast nets away ? No, but to put them down at His 
 
 word. Yet there is a danger, lest we entangle ourselves in them. 
 
 Some nets need special care in using, notably education ; there 
 
 is nothing more ensnaring,— nothing in which we may be 
 
 more tempted to forget the end for which it must be used. Let 
 
 us put aside everytliing that fetters and hampers. Does the 
 
 government grant, given on the result instead of on the tixed 
 
 system, divert the minds of teachers and superintendents from 
 
 the great end of drawing the pupils to Christ by the teaching 
 
 of His Word ? If it be so, let us give it up. What shall we do 
 
 for rupees? God is able to supply them. Can we not simpl-ify 
 
 onr methods? Do we want high education for non-Christians? 
 
 I think not. Let us have it by all means for Native Christians 
 
 who can receive it and pay for it, especiallv with a view to pre- Higher ecu- 
 
 ^ "^ ^ •' ..... cation for 
 
 paring them to be, as Miss Thoburn shews us they will mevita- those who can 
 
 bly be, a power in the country. But for evangelization we P^y* 
 want wide education of the simpler kind, and of this we cannot 
 have too much. There is no greater barrier to the spread of the 
 Gospel in the Panjab villages than the terrible ignorance of the 
 women. The only remedy for this is schools. A woman said 
 the other day, '' I was formerly a pasu, now I am a manukh — a 
 human being. The people themselves feel the power of these 
 schools. A Sirdar in one of our villages remarked, " You 
 have a school here, and a school there ; what is there now to 
 hinder the Pfxnjab from becoming Christian ? Our enemies are 
 teUing us this continually. Thank God we have had a great 
 deal of opposition from different classes. I say, thank God, 
 because it has shewn us where our strength lay. We may be 
 quite sure they would try to undermine what they consider the 
 most powerful agency — they attacked the schools. The Muham- 
 madan preacher informed his co-religionists, that, if these mis- 
 sionary sahebs went on with their work, in a short time not one 
 Muhammadau woman would be left. Yes, our hope is in the 
 ■children. They are carrying the truths into the homes. A xhc childi-en 
 little Brahman girl who had been taught in one of our schools, are our evan- 
 was removed from it, because she persisted in repeating to the ^*^ ^^^^s* 
 people who brought offerings to the idols in her father's house, 
 " They have eyes and see not," etc. The worshippers were 
 astonished at this infant teacher. Many said nothing in reply 
 
360 
 
 WORK AMOSG TT^OJfB.V. 
 
 Third Day. but dropped off. The father found his gains as a priest dis- 
 appear and so removed her. While we would not relinquish the 
 more regular zenana visiting in the towns, I think it does our 
 pupils no harm to be left sometimes while we go out to the 
 villages. A. L. 0. E. compares villages to the small sticks, and 
 the towns to logs. It is wonderful how the women now are 
 beginning to wake up. " Tell us about Jesus." " Sing about 
 Jesus." " When is He coming? " The precious Name is pene- 
 trating everywhere. We have cause to rejoice. Let us then go 
 on," strong in the Lord and in the power of His Might." We 
 have none of our owut But " not by might," — not by an army 
 — not by the hosts of the Lord, though great may be the com- 
 pany ; but, by the Lord of Hosts, will the work be accomplished. 
 As the day of our Master's coming draws nearer, and we seem 
 almost to hear the chariot wheels of His approach, shall we not 
 be drawing closer together in Him that we may receive that 
 anointing from our Head, which tlows down upon His members, 
 and which will enable us to witness for Him and to hasten 
 that day ? 
 
 Schools. 
 
 FOURTH SPEECH. 
 By Miss Warrack, F. C. M., Calcutta. 
 I agree heartily with what has been said about the import- 
 ance of having girls' schools as the centre of our zenana 
 work. Li our eagerness to extend evangelistic work among the 
 women, we must not neglect the day schools for Hindu girls. 
 These schools are important, not only because in them we have 
 the opportunity of winning the children for Christ while their 
 hearts are tender, but because through the children we reach 
 the parents. Let me give you one or two instiinces. Some 
 time ago, one of our zenanas was closed to us on account of the 
 baptism of a pupil iu a neighbouring lionse. A little girl 
 belonging to that family was, however, allowed to attend my 
 school. She was only four years old, and, doubtless, the 
 friends thought her too young to ^et much harm from Chris- 
 tian instruction. A year afterwards I was asked to visit the 
 family in a time of affliction. After some conversation, one of 
 the women remarked that the little girl was not getting on very 
 fast with her lessons. On my replying that they ought no 
 
.<? P K ECU IW MISS ]VA R R A CK. 301 
 
 to expect too much frotTi a child of her age, the woman ex- Thied Day, 
 claimed : '' Ah ! but she has learned all your Jesus' prayers ! g^^^ i^ut all 
 She refteats them day and night," In another house we had Jesus' pray- 
 a zenana pupil, the wife of a wealthy man, who, at first, did 
 not care for the Bible lesson, and watched carefully to see that 
 we did not give too large a proportion of her time to it. In 
 course of time we noticed that her heart was evidently softened, . tlo- i - 
 and one day after telling us that her little girl was in the habit stance. 
 of singing to her father the hymns learned at one of our schools, 
 she said, " It is so sweet to hear the praises of Jesus from the 
 lips of a little child." Now that mother gathers her children 
 together every morning for family prayer. After prayer one 
 morning, a child of three went to the father and said, " Father, 
 I pray; won't you pray too?" Thus the children become mis- 
 sionaries to the parents. Let us keep up an intimate connec- 
 tion between our schools and our zenana work, and we shall 
 find that both will be benefited. The missionary in charge of a 
 school is almost always welcomed in the homes of the children. 
 
 As the previous speakers had not time to say much about 
 evangelistic work amongst women, I wish to direct special Evano-elistic 
 attention to it, and iu doing so, I shall not refer merely to '"'ork 
 the w.)rk of my own society. Of late years, evangelistic zenana Iu Zenanas, 
 work, as distinguished from educational zenana work, has been 
 developed to an amazing extent all over Calcutta. There are 
 now in that city thousands of houses open to zenana mission- 
 aries for Bible teaching only. One society reports 3,000 houses 
 with 10,000 women ; another society, 1,000 houses; and other 
 societies have hundreds of houses on their lists. Surely, when 
 we look back thirty years and think how few zenanas were 
 then open, we have good reason to thank God and take 
 courage. The women reached in this way, without tlie in- 
 ducement of secular education, included the rich as well as the 
 poor. We are allowed to read and explain the Bible, sing 
 hymns, and, at times, to pray with the women ; and it is our 
 aim to make the instruction given thorough. 
 
 There is another form of evangelistic work to which I wish 
 to refer — itinerating work. Most of the zenana missions have itiucratino- 
 work of this kind going on in country districts near Calcutta. 
 I have gone from village to village, in some of which a Euro" 
 pean lady had never been seen before, and my experience has 
 46 
 
362 
 
 WORK AMONG WOMEN. 
 
 Thibd Day. ] 
 
 Never des- 
 pair. 
 
 The (juestiou 
 of baptism. 
 
 been very encouraging. Our usual method is to spend our 
 mornings in visiting from liouse to house to make the acquaint- 
 ance of women. As a rule, they receive us well, and invite us 
 to sit down. We offer to sing a hymn ; the women gather 
 round and listen, then ask for another hymn, and then another. 
 We find hymn singing one of the best means of reaching 
 Ignorant women. The hymns chosen are very simple and 
 easily remembered, and are often listened to attentively when 
 an address would be interrupted. After singing several hymns, 
 we tell a simple Gospel story. In many cases the women wish 
 to hear more, and we tell them that, if tliey will promise to 
 gather a number of their friends together, we shall return in 
 the evening. We do so, taking a magic-lantern to illustrate 
 the Life of Christ, and at these evening meetings we often have 
 Inrge audiences of women only. The opportunities for work of 
 this kind are overwhelming ; all around us are open doors, and 
 the only lack is the lack of workers. " But," we are sometimes 
 asked, " what results ran you expect from work of that kind?" 
 Surely, if we go forth in obedience to the command, "Preach 
 the Gospel to every creature," and in dependence on the Holy 
 Spirit, we may leave with our Lord the question of results. 
 
 Another question has been referred to by Miss Bernard: — 
 How long should we go on visiting houses in wdiich we meet 
 with indifference .' Our practice is never to give up entirely 
 any house to which we have access. We visit most frequently 
 the women that appear to be most intere>ted, but vvc do not 
 give up the others altogether. I do not think that we ought 
 to despair of any one. In some cases, fruit is seen after 
 many years. 
 
 As to results— we have had a few baptisms, and we know of 
 many that are ready for baptism. And I hear from other 
 zenana missionaries that they have never seen so many women 
 desiring baptism as at the present time. The question of the 
 baptism of zenana women is a practical difficulty which many 
 of us have frequently to fiice, and I am very thankful that Miss 
 GreeniieUl has brought the subject before the Conference. I do 
 trust that experienced mis-sionarics will to-day help us with 
 then- advice. I have come here as a learner, but we liave all 
 been asked to give our opinion; I venture to give mine. Li the 
 first place, we do not press Baptism. We feel thnt the desire 
 
SIKECn BY MISS WARRACK. 363 
 
 for baptism shouUl come first from the women tliemselves. Third Day. 
 When a marrieJ woman tells me that she wishes to become a 
 Christian, I invariably ask her whether she has told her husband. 
 The usnal reply is that she ha3 not. I then try to shew her 
 that it is her dutv to begin by confessing Christ before her Coufess in the 
 husl)and and others in her home ; also, to pray for their conver- "™®'' 
 sion, and to shew by her changed life that her religion is a 
 reality. I also teach her to pray for guidance as to baptism, 
 and that she must be willing to follow God's guidance wherever 
 it may lead her. Many friends, too, unite in prnyer for such 
 women, and we have seen prayer answered in a wonderful way. 
 In one case, after several years of prayerful waiting, the hus- 
 band allowed his wife to be baptized in her own home by an 
 ordained missionary. This was, doubtless, an exceptional case, 
 as the husband did not observe caste rules ; but I cannot help 
 thinking that if we had more faith and prayed more, such 
 cases would be more common. Another pupil confessed 
 Christ before her friends and neighbours in such a way that, 
 when she came out for baptism, very little surprise or indigna- 
 tion was expressed. One of her neighbours said : " It is of no 
 use trying to get her to give up her Jesus, she speaks of Him 
 to everybody." Let us teach our women to pray for guidance, 
 and not to take a single step unless assured that it is God's Will 
 that they should do so. We must not be rash ; but I feel very 
 strongly that baptisn must be our aim. Can we take the 
 responsibility of telling those women that it is of small import- 
 ance whether they observe this command of Christ's or not ? 
 Looking at all that Cluist says about this matter, I cannot see 
 that women have less individual responsibility than men. And 
 it seems to me that we have to consider not only the few women 
 we are s|)ecially interested in, but the welfare of the whole 
 Church in India. For, if a woman is at Uberty to say, "I 
 cannot be baptized because it should involve separation from 
 my husband ;" why may not a man say, " I cannot be baptized 
 because it would involve separation from my wife?" There 
 are other points connected with this subject to which I should 
 have liked to refer had time permitted, but I must hurry on to 
 say a few words about converts' homes. 
 
 I think that no zenana mission house is complete without Converts' 
 accoitimodation for, at least, a tew convert?. Women brought homes. 
 
3G4 
 
 WORK AMONG WOMEN. 
 
 Third Day. 
 
 Need of 
 
 voluntary 
 
 workers. 
 
 Govornmont 
 grants. 
 
 Nurses. 
 
 out from zenauas should, as far as possible, be placed at first 
 under the charge of the missionary through whose instru- 
 mentality they have become Christians. Such converts require 
 a great deal of care and sympathy, and those acquainted with 
 their previous history are best fitted to sympathize with them. 
 I find, too, that the Hindu friends trust the missionaries they 
 know. Oftener than once, the mother of a convert has said to 
 me, " I have given my daughter into your hands; take as 
 good care of her as if she were your own daughter." I 
 think that we ought to encourage our converts to keep up 
 friendly relations with their Hindu friends, and to allow their 
 friends to come to see them as often as possible. 
 The meeting being now open for discussion, 
 
 Miss BouNSALL, L.INI. S., Coiml)atore, South India, said : — 
 I have been impressed by the very great diversity of the work 
 in which we are engaged. The great ditficulty I feel is how 
 to interest the women of our Indian Church in work for their 
 sisters and also for the children of the land. We sorely need 
 others beside the regular salaried teachers, but they are sO' 
 difficult to obtain. We have tried again and again, but have 
 met with very little success. A society was started in Calcutta 
 ten years ago, the Women's Home Mission Association of India, 
 the members of which pledged themselves to spend not less 
 than two hours a week in work for the spiritual good of others, 
 but it appears to have died a natural, or an unnatural, dea'h, 
 although I hear that one branch of it still exists. I should like 
 to know if the Y. W. C. A. has, in any place, helped to solve 
 this problem, and especially among the poorer classes of our 
 Christian women. The question has b?en asked — Should we 
 continue to receive Government grants for education .' Per- 
 aonallv I feel the affirmative answer to this question to be the 
 right one, for the visits of the Government Inspector and 
 Inspecting Schoolmaster help to kee|) both teachers ami pupils 
 up to the mark throughout the year, and so relieve me of much 
 work that otlierwise I should need to do. Tlie time thus saved 
 I am able to devote to religious teachin>r. 
 
 Miss Jaxe IIaskkw, m.d., I. F. N. S., Lucknow, said: — In 
 reference to Miss Wanton's enquiry as to whether any work has 
 been undertaken amongst Eurasians, I know of one lady (hono- 
 rary) who has just returned to India to take up this particular 
 line of work under the direction of the Bishop of Lahore, 
 and no doubt there will soon be many more. As a medical 
 missionary 1 wish to emphasize what has been touched on in 
 one of the papers before this session, viz., that nurses, ^hile 
 discharging their duties to in-patients, have even greater oppor- 
 
DISCUSSION. 365 
 
 tunities than the doctor for shewing forth Christ in their life Thied Day. 
 and actions, and also for speaking a word in season. Our 
 nurses, therefore, sliouhl be well educated Christian girls — girls 
 who can read and write their own vernaculars at least, and have 
 a fair knowledge of English as well. Hence I would like to urge 
 all who have the charge of girls' schools to encourage their girls 
 to take up nursing as a calling, and to devote themselves to mis- 
 sionary nursing. There is one snare that all workers have to 
 watch against, but those whose work lies among the sick and 
 suffering need special watchfulness. I refer to the Jesuit plan 
 of attack of which we heard : " We first win the people to our- 
 selves and then to the church. " As Protestant Christians we, 
 of course, desire to point all direct to Christ, but the other is hard 
 to avoid ; for gratitude is easily won by successful treatment, and 
 the personal element is so subtle that great care and constant 
 prayer are necessary if we would have our converts sincerely Not us but 
 converted to Christ, and not merely devotees to ourselves. I Christ. 
 know of baptized viomen who have quite fallen away when 
 the influence of their conversion and baptism was removed. 
 About encouragements in medical misssion work, we have Encourage- 
 but few definite results that can be tabulated, but there arcmentin 
 many little tokens of awakened love to Christ which cheer us. medical work. 
 Our zenana co-workers often bear testimony that those who 
 have been hospital or even only dispensary patients are always 
 more willing to receive visits and listen to the Bible lesson 
 than (hey were before they were brought in contact with us. 
 The converse is also true. We can always recognize, from their 
 manner and amenability, those who have had instruction from 
 zenana teachers; hence we can mutually encourage one another 
 from our own observations, if not from statistical tables. With 
 regard to the evangelistic part of our work, we found that our 
 time and energies were so greatly engaged in the medical branch, 
 that we could only give very meagre instruction beyond morn- 
 ing and evening prayers and an address to the dispensary pa- 
 tients ; we, therefore, asked for and received a lady whose whole 
 energies are devoted to teaching the in-patients and dispensary 
 patients, and who also teaches those who wish to learn more in 
 their own homes. There is also a Bible woman who acts under 
 her superintendence, but whose chief work is in the dispensary. 
 Mrs. TwiNG, of America, in addressing the meeting, referred 
 to the way North American Indian women had become zealous 
 workers in the cause of Christ. She gave a short and most 
 interesting account of a movement which commenced in an 
 annual convocation of Indians in North America some few years 
 ago. The women of many villages had a weekly meeting for 
 prayer and work. At first the money they raised was little and 
 used simply for church purposes, but last year they brought their 
 Bishop no less than 1,000 dollars, part of which they desired to 
 
3GG 
 
 H'O/iA' AMONG WOME"^. 
 
 Thisd Day 
 
 Open confes- 
 sion of faith 
 and Baptism 
 
 Necessity for 
 
 spiritual 
 
 teaching. 
 
 The Braille 
 system of 
 teaching the 
 blind. 
 
 Courtesy in 
 our teaching 
 
 Necessity for 
 medical mis- 
 sions. 
 
 Special quali 
 
 fications 
 
 necessary. 
 
 be given in aul of foreig-n missions. A system, tliat has resulted 
 in so mucli good might well be tried in Lidia. Let the women 
 be gathered into small bands and have weekly meetings ; and 
 try, if in this way, more cannot be done. ' '^ 
 
 Miss Bernard, E. C. S., Poena, writer of one of the papers 
 said .— Fonr questions nave been raised during the meetin<r on 
 these I wish to speak— (1, The question of wo.nen leaving 
 their families to be baptized. My opinion is that Christ made 
 no separate command for men and women : that as to men he 
 said, 'ye must confess,' so lie speaks to the women of India 
 to-day. I do not see how we can give any other message, but 
 1 would strongly emphasize this, that we are here to teach of a 
 (jod of truth, and we cannot for a moment encourage a woman 
 to deceive her people as to her coming out for baptism. I 
 myself do not see any need for a wife to obey her husband in 
 this matter should he wish her not to receive baptism. The 
 ca.se of children under age is, I tliink, a different one. It has 
 been a great encouragement to us that four girls in our schools 
 have been allowed by their parents and guardians to become 
 Christians. (2) One of the speakers in yesterday's meeting said 
 that believers in Christ can be Christians in their own homes. 
 In the case of young people we have seen a^^aiu and again that 
 staying m their homes ha.s been the death of all religious 
 impressions. (3) The Braille system of teaching the blind has 
 been spoken of. One of the ladies of our mission, with the 
 help 0^ Lady Ricliey, who is well known in this city, and of 
 Mr. Armitage at the -head-quarters of the Braille 'system in 
 London, has prepared a primer and one Gospel in 'xMarathi 
 Braille. (4) Courteousness, in not giving what we know is 
 unwelcome teaching, has been spoken of. Let us by all means 
 be as_ courteous in our pupils' houses as we should like them 
 to be m ours; and in teaching try, with all our power, to get 
 on to a contimon ground, and I am sure that going, as we do 
 solely as the servants of Christ, we shall be the more respected 
 as we shew our colours. 
 
 Miss KuGLER, M.D., A. L. M., Guntur, Madras, writer of one 
 of the papers, said :— I desired very briefly to call your attention 
 to the most important points in the paper presente'd on practical 
 points m medical mission work. The first point is as to the 
 necessity for medical missions for women in India to-dav. Manv 
 at home have an idea that because of the Lady Dufferiu Fund 
 there is no longer need of missions estabhsbing'a medical depart- 
 ment. The facts of the case shew that the need does exist, and I 
 appeal to you, some of whom are among the fathers and mothers 
 of mission work in India, and ask that von use your influence 
 with the boards and committees at home,' in favour of this work. 
 A second important point is that of the qualifications of the 
 medical missionary. Some think that it matters very little what 
 
Discvis^ow 367 
 
 sort of a doctor is sent to India. We need such as are capable Third Day, 
 
 of securing a good practice at home. The better qualified the 
 
 medical missionary is as a physician, the better fitted is she to 
 
 make a success of her work. And it is for the best interests of 
 
 the work intnanv ways that two lady physicians be sent togethei'. 
 
 The sj)iritual qualifications needed do not differ materially 
 
 from those of other missionaries. The question of fees is an Fees. 
 
 important one. In our work we are eiuleavouring to have the 
 
 people, so far as they are able, pay for what is done for them. 
 
 Thus we are striving to educate the Hindus above tli? spirit of 
 
 pauperism which is inherent in them, and are also helping that 
 
 increasing class of medical practitioners who are dependent upon 
 
 their fees for support. As to the question, how can medical 
 
 work be made an efficient evangelistic agency, I would say that 
 
 I know of no better way than by ourselves showing forth in our 
 
 oivn lives the love of Christ. As to results after nine' years ^'^•^'^^'^^S'^^o 
 
 work, I can report no baptism as the direct outcome of the J^^^^'^I^qj.]^^ 
 
 medical work. And yet there have been most encouraging 
 
 results. Prejudices have been removed, homes have been opened 
 
 and the way for the Gospel has been prepared in manj' a heart, 
 
 and I am to-day more convinced than ever that this is a work 
 
 that should be earnestly and energetically pushed forward. 
 
 Miss MuLVANEY, C. E. Z., Calcutta, writer of one of the 
 papers, said in reply .- — " Jesus Christ the sanae yesterd ly, to-day 
 and for ever, a very present help in the time of trouble," which 
 words so often come to a zenana missionary in connection with a 
 baptism. It had seemed to me that there was no need for me 
 to take advantage of the valuable time of this great Conference, 
 seven minutes of which, as a writer of a paper, I have a right 
 to make use of, but I rise in answer to this great question about 
 baptism of our women and girls. Are we exalting the Lord rpj^g Baptism 
 Jesus Christ and the Holy Spirit in this matter? We must of womeu. 
 look to Him, trusting to His personal indwelling Spirit, to guide 
 us, each individual, in each case, humbly depending on Him. 
 Oftentimes, I believe that praying with a zenana pupil in her 
 house, may be the means of that ver}' confession of Him which 
 seems such an impossibility. How sadly we missionaries are 
 too often guilty of the sin of the children of Israel, and we 
 " limit the Holy One of Israel," in these cases. Let us believe 
 for our converts and ourselves that He will direct in detail, and 
 that He wdl give the power, when He gives the call — the 
 power either to wait faithfully, or to brave the difficulties, as 
 He directs. Let me tell of a conversation I had with a good A doctor's 
 Bengali doctor, who went Home lately after 25 years of an experience, 
 honoured and singularly consistent Christian life. His widow 
 is a voluntary and able missionary. He told me he had always 
 noticed especially in the mission colleges, that there was a time 
 in the heart of each one who was under coaviction when the • 
 
368 WORK AMONG WOMEN. 
 
 Third Day. promptings of the Holy Spirit spoke of baptism which, ifresist- 
 ed, generally han'ened altogether. Jf hen God gives the com- 
 mand He is invariably ready to give the power. As in the case 
 ot the man with the withered iiand, where the Lord Jesus said, 
 " Stretch forth thine hand " he could do so. Let me give a prac- 
 tical illustration in the case of a pupil of my sister's at Burd- 
 wan, with reference to whose difficulties on learning for herself 
 the duty of being baptized, tliis conversation took place. This 
 lady told her husband bravely at once, but he forbad it, and she 
 Resisting the has endured nnich persecution for the last six years, and is still 
 Holy Spirit, enduring it. His case just bears out the experience my friend 
 gave me, for it appears that he had formerly gone so far in the 
 direction of Baptism, when under Dr. Murray Mitchell, that for 
 three days he had been in the Free Church of Scotland Barracks 
 for converts. He, resisting the Holy Spirit, became a hardened 
 opposer. She evidently is waiting patiently under the direction 
 of the Holy Spirit, for her spiritual life is growing, and she has 
 been the means of blessing to her family ; the eldest child — a 
 daughter — has passed through terrible doubts into honest con- 
 viction as a Christian, and in her turn, has been pressing for 
 help to be baptized. When my sister refused to give assistance 
 to Jjring her out, and urged full confession to her own husband, 
 she had the courage to do this. He wept, and entreated her not 
 to leave him. She went to her Bible to see what the Holy Spirit 
 would teach her and shewed my sister the text which led her to 
 decide to ^ya^Y. One word about the Government grant. We take 
 The Govem- jj^ .^i^g f^^j \^ useful to teachers and taught, to have the incentive, 
 men gran . ^^^ ^^-^^^ should we not claim the money for His work, which 
 belongs to the Lord of the whole earth ? I always couple this 
 text with this subject, "1 will consecrate their gain unto the Lord, 
 their substance unto the Lord of the whole earth." 
 
 Miss J. Thoburn, M. E. C, Lucknow, writer of one of the 
 papers, said : — Whatever success has attended my efforts in Lidia 
 is largely due to my Indian co-workers, whether called Eurasian 
 or Native Christians. The best lady missionary in India to-day 
 is a Eurasian. Instead of sharing with us this work of privilege 
 she has chosen to spend the precious time of the short cold 
 season in travelling from village to village with her ox-cart 
 and little tent, glad that she may carry the Gospel to her 
 Indian sisters for whom she devotes her life. To find other 
 Co-operation, such workers we must bring them into several and personal 
 lellowship in order to secure their fellowship in service. To 
 do this will require the doing away of caste distinctions among 
 us, and the renunciation of what is called society. It is a small 
 price to pay for the labourers, we pray the Lord to send into 
 His vineyard. There will be difficulties, but love will overcome 
 Voluntary them, and working hand in hand we will conquer. We should 
 workers. make it a special object to encourage voluntary work. There 
 
pjscuf^STon. 301) 
 
 are people all over the land who only need to be shown the Tihud Day. 
 
 way to work and to liave their eyes opened to the duty, and 
 
 the need. A Home Missionary Association would be the best 
 
 menus to this end, bringing together Christians without regard 
 
 to social distinctions, who could thus learn from one another 
 
 and take up every phase of work, and to whose members might 
 
 oe assigned house to house visitation, tract and Bible distribu- Co-opcratinn, 
 
 tioii, and little classes for servants or others who might be 
 
 willing to learn. Such a society has existed in Cawupore ever 
 
 since the last Decennial Conference, and it has accomplished 
 
 much good. The Soci»ities may be uiHliated with the Young 
 
 Won?eu's Cliristian Association which provides for this kind 
 
 of work. 
 
IX. TUK jVATIVE CnUUGE—THE TRAINING AND 
 POSITION OF ITS MINISTRY. 
 
 AFTF. RI\IOOI\l SESSION. 
 Small Hall, — 2 to 4-30 p. m. 
 
 Tlie llev. DiiANJiBHAi Nowroji, F. C. M., Bombay, in the 
 chair. 
 
 Prayer was offered by tlie Tlev. Dr. Scott. 
 The Chaii'inan spoke of the importance of the Hubject 
 to be discussed. Realizing this importance will aid 
 much in the selection of fit men. 
 The Pastor ^ st- — Strong men are needed in every branch of the 
 
 (should be Church's activity; strong, spiritually, mentally, and 
 physically. A pastor should be able to go about freely 
 in wet or dry weather. A feeble-bodied pastor is a 
 misfortune to any cburch, as liis work is, or should be, 
 but a small part of it confined to Sunday preaching. 
 One who rules ^^^" — ^® should be a man who rules his house well, 
 well his own else he is not likely to rule well the house of God. If the 
 pastor's children are ill-trained and turn out badly, his 
 influence will be limited iu the homes of his people. They 
 will point at bis failure and sa}'^, " Why does he chide us 
 for just such faults as his own V 
 
 3rd. — He should be a man not given to borrowing 
 money. This is a widely prevalent habit. Woe be to the 
 man who falls into the hands of soucars and marwaris — 
 his good name will bo gone, and he can never escape. 
 Ho will go on demanding a higlier salary to meet his 
 increased expenses, perhaps it will lead hi?ai into specu- 
 lation, thus unfitting him for his holy calling. 
 
 4th. — He should bo of studious habits. He should 
 diligently study God's Word as well as other books^ 
 
 Not iu debt. 
 
 Studious. 
 
PAPER BY REV. W. HOOPER. 371 
 
 otlierwise be will be a poor pastor and his people will Third Day. 
 leave liim. 
 
 As to his training I leave that discussion to the papers 
 and the spcakei'S. However, this much I will say; in his 
 training this country's peculiarities must be taken into 
 account, English or American methods will fail. Princi- 
 pally or altogether it should be through the medium of 
 his own vernacular. He nnist be strong in his own 
 vernacular iu order to teach the miofht and truth of God. 
 
 FIRST PAPER. 
 By the Rev. W. Hooper, d.d., 0. M. S., Jabalpm*, C. P. 
 I tear that the authorities of the Conference, wIid selected 
 me to write a paper on this subject, must have forgotten 
 how long I have been away from India lately, and how far, 
 consequently, I am from^ bsing an fait in the several questions 
 of exceeding interest and imponance which are to be discussed 
 at the C )nferenee. I am not aware thai I contributed anything 
 new by my paper on this s:ime subject at the last Decennial 
 Confereiice; but even if I did, I have had very little opportunity 
 since of getting new ideas on the subject, and feel, indeed, very 
 rusty in the old ones. However, I ought perhaps to trust the 
 authorities that they know tlieir own business ; and anyhow, 
 being called to this duty, I trust, the great and blessed Master 
 to give me something to write, which may in some way promote 
 His kingdom in the land. 
 
 The title of the subject given me marks one clear division -^i^at is in- 
 of that subject ; I am to write on the Training of the Native eluded in tLe 
 Ministry, and on its position when trained. It is evident, how- "Ministry." 
 ever, that the word " Ministry " includes a considerable variety 
 of meaning, and that all its meanings must be considered mider 
 each head, the Training and the Position. I suppose those who 
 are responsible for the wording of the title intended" Ministry" 
 to incluiJe all, whether paid or unpaid, ordained or unoidained, 
 evangelistic or pastoral, who devote themselves, more or less 
 entirely, to that work which belongs to the whole Churcli as 
 such, viz,,i\\G promotion of the kingdom of Christ, whether 
 in its extension, or in the deepening of its influence. 
 
Third Day. 
 
 372 N. cuuRaii trajninc, aisd PO.^rrroN o/^ H;s MfmsmY. 
 
 Among these differences of miniatrics, however, there is one 
 which stands out with special prominence, viz., the difference 
 between the Pastor and the Evangelist ; and it may bo thought ' 
 that these two kinds of ministers require separate treatment in 
 a paper like this, and that under each of the heads, Training 
 and Position. I would therefore at once record it as my 
 opinion, that sueh a distinction, at any rate if at all rigidly 
 carried out, wouhl not conduce to practical utility. The more 
 developed any organism is, the more distinct arc the functions 
 of its organs ; the more complex society in any country be- 
 comes, the more minute must be tlie division and subdivision of 
 labour ; and similarly, in Churches in the condition of those in 
 England and America, it is both possible and really necessary 
 to draw a sharp line between the Pastor and the Missionary. 
 But, as in a new country, the man who can build a wooden 
 house, and a stone wall, and fence a piece of ground, and shoe 
 a horse, and keep sheep is the man who, other conditions being 
 equal, will prosper most ; so, in the undeveloped, or still only 
 partially developed, state of the native Church in this country, 
 every pastor must certainly be also an evangelist, and every 
 evangelist must be always prepared to shepherd those, whose 
 souls God has given him. No doubt, as with foreigners, so 
 with natives, some develop special gifts for preaching to the 
 heathen, and some seem more qualified for tending their 
 brethren's souls ; and no doubt, also, this union of different 
 duties prevents any individual from becoming perfect in his own 
 line. But, for the present, this inconvenience must be endured. 
 The Christian congregations are far too small for any man 
 rightly to content himself with ministering to them, and if he 
 ceases to be aggressive, his congregation goes to sleep as well as 
 himself. And, on the other hand, it is at present impossible to 
 appoint a pastor for every little knot of converts, or for a quar- 
 ter of them ; and if the evangelist declines to watch over their 
 souls, they might, humanly speaking, almost as well have re- 
 mained unconverted. The greatest Missionary ever given 
 to the Church by its divine Head had continually resting upon 
 him, "the care of all the churches"; and the goklen-mouthed 
 chief pastor of the Church of Constantino{)le, by whom the 
 whole Church has been edified, was always devising new plans 
 for the evangelisation of those outside. 
 
rAT'ER m' RF.V W. TIOOPER. 373 
 
 1 conclude, therefore, that (hough some native ministers may Third Day. 
 be called Pastors, and others Evangelists, yet botli require the Selection for 
 same training, and there ought not to be any wide distinction tr^iiii"o- 
 in their position when appointed. I may therefore proceed at 
 once to tlie consideration of their Training. And yet there is a 
 point of the utmost importance, necessarily antecedent to their 
 training which wc cannot pass over, vis,, their selection for train- 
 ing. I believe, indeed, that this is the most important point of 
 all. Important as is the question, how to train them when you 
 have got them, the first question surely is, how to get them to 
 train. For want of care in this, the care which would follow the 
 attaching to it of the interest it deserves, the best thought-out 
 schemes of training, and of the position which ministers are to 
 occupy, are sure to involve what will greatly hinder their utility ; 
 as, indeed, I think it is only painfully evident that it has done. 
 Men, who ought never to be in the ministry at all, are trained to Unsixitalilo 
 become either more consummate hypocrites or more grotesquely f''^'"^"^''''**-^^ 
 useless than they were at first ; and the position they occupy only 
 increases the harm they do. We have need to cry to God 
 much more mightily than we do, Himself to raise up, and bring 
 to tlic front, and prepare a faithful ministry after His own 
 heart. And yet, while I feel this great need very much, when 
 I come to think how to translate these prayers into action, I see 
 how the subject is beset with difficulties. In my own experi- 
 ence, young men who, on their first arrival in a theological 
 seminary, discovered no manner of spiritual fitness for the 
 Lord's work, yet afterwards proved that they only needed 
 constant and careful scriptural teaching, to develop a hidden 
 germ of spiritual life, which grew, and eventually made them 
 able ministers of the New Covenant. I would therefore leave 
 a great deal of liberty in the hands of the Principid of a Divinity 
 College, to dcciile in course of time who were, and who 
 were not, apparently fit for the ministry of the Word, and 
 would not allow him to be hindered in the discharge of this 
 most delicate and difficult duty by complaints, cither on the 
 part of the student himself, or on that of the person who has 
 sent liim. 
 
 There is no doubt that m these days, and perhaps increas- 
 ingly, we have to endure the pain of seeing those who seem to 
 be our l)est native C^hristiau youns men iroine: off to secular 
 
374 -v. (^HUROn tratstng and posttto.'^ of rrf^ mtnistry. 
 
 Temptation 
 to lay baits 
 must be 
 resisted. 
 
 Third Day. eniplovinont, instead of seeking to enter the ranks of tlie ministry. 
 And tliis makes the temptation a real one, to lay baits of a not 
 purely spiritual kind, to induce these said desirable young men 
 to think vvliether it would not be ' worth their while' to lay the 
 Church, and lier Lord, under obligation to themselves for 
 foregoing their natural inclinati uis in favour of her, and His 
 service. I am now trenching on the subject of the position of 
 the ministry, and therefore shall only add here, that I believe 
 this temptation ought to be resisted as decidedly as our blessed 
 Lord resisted the devil's temptations of Him, to attain success 
 by a short, but a certainly not straight, road. By all means 
 let us give our likely young men every opjmrtunity of choosing 
 the more self-denying path of the Church's ministry ; let us 
 preach and speak more than we do, in public and in private (of 
 course I mean only with our fellow Christian^) on the duties 
 and dig-nities of the ministry ; but let us hold out no iinluce- 
 rnent of a worldly nuture to bribe any to enter it. The ex- 
 ceptions ought to be exceedingly rare, when a man betters 
 himself, in a worldly sense, by becoming a minister of the Word,. 
 we have far too many sucli already in our ranks. Let there be 
 as much as you like of assuming a lower, a )x)orer, a more 
 despised position by becoming a minister; but never, or hardly 
 ever, the contrary. Real Christians are far too likely to be 
 useful to the cause of Christ in secular employment for it to 
 be right for us ever to use any influence to balance their minds 
 in tlie direction of the ministry, when it is not spontaneous on 
 their part, or rather tlie work of the Holy Spirit moving the n 
 to devote themselves to the ministry. 
 
 I am not prepared, therefore, to subn>it any suggestions for 
 either increasing the number of our divinity students, or 
 judging among those who offer themselves. And yet, as I have 
 said, this portion of the sul)ject lies at the root of the whole. 
 There is, therefore, it seems to me, but little to be done except 
 to be instant \\\ praijer that the Holy Spirit may bring- forAvard 
 His oion candidates, those whom He has chosen, and whom 
 He will Himself endue with all the needed gift and graces. 
 
 There is another subject, requiring a few words, which is 
 more distinctly a ])art of the (piestion of training, and yet does 
 not itself belong to ministerial training as su^h, I mean, what 
 modicum of general education should be insisted on as a basis, 
 
r.ii'liR /.') zc;;7. \v. ikjopkr. 875 
 
 on wliich to gralt the technical education we pi:n[)ose to give Thii;d Day. 
 and without the presence of wliich we shall refuse to proceed p ,,77" ^ 
 with that education. I think there is, in these days, a general catiou as a 
 concensus that, in ordinary cases, some publicly rfcoi^nised ^**^'^" 
 standard of secular education should be a sine qua iwn of admis- 
 sion to a theological course ; for without this, the theological 
 teaching is, first, far less able to he follnwed ; second, it has a 
 tendency to narrow the sympathies ; third, it fails to brins; to 
 the minister that public estimation of himself personally which 
 is so desirable ; and, fourth, it puts liim, or at any rate kee})s 
 him, out of touch with the ever-increasing number of those 
 trained to Western thought. What the standard should be, will 
 of course depend on the requirements of the district. In a purely 
 rural region, it may suffice to have passed through a priitiary school 
 or at most a vernacular middle one j in most missions, the 
 English Middle School ought perhaps to supply the test ; and in 
 the more important towns, the passing of the Entrance Exa- 
 mination, and even in some cases the F. A. or B. A., ought to 
 be insisted on. Of course I am speaking only of the antece- 
 dent qualification for a divinity course. But what I wish 
 more particularly to draw attention to in this matter is, the 
 need of refusing to be bound in all cases by these rules. When Rulpg must 
 it is evident that God has given us a man, in whom He has not hamper. 
 kindled the fire which Christ came to cast on the earth, so tliat 
 himself on fire with the ardour of soul-winning, he speaks as 
 the Spirit gives him utterance, which is evident from the in- 
 fluence he exercises over souls to draw them to their Saviour, 
 when we have got such a man, let us not "quench the Spirit " '' Quench not 
 by refusing, or even hesitating, to employ him because he has ^^ pm • 
 not passed a certain examination. Let us consider that the 
 Spirit's training is batter than the world's ; and accept a 
 fatherhood of souls in lieu of a preliminary examination. Still, 
 such cases are exceptions, and are likely to remain exce[)tioiis ; 
 and let us not m die them more the rule than God does. 
 
 Closely connected with this subject is that of the lanffuage in Language in 
 
 wliich the theological instruction should be given. The o«e T^ , , '"1*^1^" 
 ^ . ° dent should 
 
 j)oint, that I remember, in which I should be disposed to modify be trained 
 tlie conclusions to which T came in my paper afc the last Con- 
 ference, concerns the use of English as the medium of theologi- 
 cal teaching. I am as strong as ever against the leaching of 
 
376 jV. ciimicii riiAisiNa .lyu pjsjtton of rr.s .utsistry. 
 
 Tmiti) Day. English, as a subject in Divinity Schools; seeing that it would 
 so absorb the time of the students, as to leave next to nouc for 
 divinity. But, in the case of those sUulents who already have 
 acquired a fair acquaintance with Eni^lish, I see advantages, 
 which I did not clearly see before in that language being inado 
 Eiiglisli when the medium of their instruction. One is, that there are already 
 practiuablo. gud, excellent text-books in English, on most of the subjects 
 required, and thus the time and labour whicli would be sjiciit in 
 preparing a text-book in the vernacular, and one necessarily 
 unsatisfactory after all, as made by a foreigner, would hti 
 saved. Another is, that by being taught divinity in English, 
 the student is able to make a far better use, than he otherwise 
 Though not could, of the treasures of divinity existent in the English 
 c us vc y. i„,ig„agc ; and thus it is the impartatioii of a gift, the value of 
 which increases witli the length of his ministry. Yet there are 
 two partial exoe[)tions to tliis rule ; I mean, tlvcre are subjects 
 in theology, in which I feel sure that the native student sliould 
 not be left to English alone. One is, dogmatic theology- 
 Christian dogmatics are, of course, essentially the same for all 
 countries and all races ; and yet it is necessary, in dilTeront 
 parts of the world, and in dealing; with different races, and in 
 preparing men to meet with different phases of thought, to 
 emphasize different points of the one Catholic b^aith. For this 
 reason, it seems to rae that an educator of a native ministry 
 can in no non-English country, but perhaps least of all in this 
 country, safely content himself with the use of English text- 
 books of dogmatic theology; but ho ccrtaiidy must enlarge 
 considerably on certain points, in which the non-Christian 
 religions of the country come into most manifest contact and 
 most decisive opposition to it ; and it is plainly desirable that 
 ho curtail his treatment of some other points, which are of 
 comparatively little moment here, however much consequence 
 may be attributed to them at home. It is true, that Gernum 
 orthodox theological books, and lately English ones also, deal ///r 
 more fully, than used to be the case, with th>se points in which 
 Christianity is in conspicuous contact and contrast with heathen^ 
 ism; but for all that, and while thankfully acknowledging the great 
 help that divinity teaeliers and scholars may receive from such 
 books, it remains I think trucj that they ought to be very eonsi- 
 derably supplemented in :jouu direuiiens, and curtailed in others. 
 
PAPER BY REV. W. HOOVER. 377 
 
 This, however, does not touch the (juestion of the language Tuikd Day. 
 
 of insti'uction ; though it does att'ect the use of English books 
 
 already prepared. But the other matter, to which allusion has 
 
 Ijeen made, is really one of language. Tiieological instruction 
 
 cannot, any more thnn any other technical instruction can, be 
 
 carried on without the use of technical terms ; and while we 
 
 should do almost anything to avoid a use of technical terms 
 
 without a clear understanding of, and an al)ility readily to 
 
 explain what we mean by tlu*m, at the same time we sho(dd 
 
 regard the formation, or settlement, of theological terms as one 
 
 1- 11 -11 I -1 1-1 T • • Tei'linical 
 
 oi tlie most responsinle tasks with which we, as divniity terms. 
 
 teachers, are invested, and very far too important to he left to 
 the haphazard rendering of English terms by our students. 
 V^ery often, indeed, our students, if really intelligent, ma}' help 
 us in this task; but wherever we get help from, it seems to me 
 our boundon duty to supplement our English teaching of 
 theology by a very carefully-thought-out rendering- of each 
 technical term as it occurs, whether in dogmatics, or in Church 
 History, or in apologetics, or in any other branch, in the verna- 
 cular or vernaculars in which the student will have to preach 
 and teach. 
 
 On most of the mibjeds of instruction of divinity students 
 there is, happily, too, entire agreement among us for any need 
 to say much. The Bible itself, we are all agreed, must be the 
 main subject taught ; if we succeed in making our ministers 
 •'mighty iu the Scriptures," we shall succeed in making them 
 
 useful. .13ut though, no doubt, the Bible is its own best witness. „., , , 
 '^ ' ' Bible rlic 
 
 and by making our students thoroughly understand the text ot main subject. 
 
 even only a few (though the more the better) of the more 
 
 important books of Scripture we are really furnishitig them 
 
 with the most effectual defence of its truth and inspiration, yet 
 
 It is evidently more necessary here than at home to dwell on 
 
 those subjects, which are generally dealt with in Introductions 
 
 to the Bible, or to particular books of it. Church History is, 
 
 I have found, the most difficult subject to teach ; for while one 
 
 has to guard against letting it usurp too much time, yet a 
 
 merely dry, sketchy teaching of it is, it seems to me, of very 
 
 little use. A really good Church History in an Indian Verna- 
 
 cular is, as far my knowledge extends, still a de^ideratum. history. 
 
 There are some histories of particular Christian l)odies, which 
 
378 N. CHURCH traintnq and fohition of its mintstry. 
 
 an ludinii 
 
 Knowl.'.U 
 
 Thihd Day. give a sliglit sketch of Primitive Church History, aud then give 
 ahnost a flying leap to the establishment of some modern section 
 of the Church, which they deal with at great length ; but this is 
 not whatis, or ought to be, wanted. Again, a really good know- 
 
 Knowled^e of ledge of oue Indian vernacular and to those capable of it of one 
 Indian classic is, in my opinion, an almost essential element in the 
 proper equipment of the native minister ; and is really necessary 
 for that real acquaintance with either Hinduism or Islam, which 
 I suppose we sliould all agree to l)e essential to it, even if 
 we should insist on an acquaintance with both. But I 
 should lay stress on the word "real" in this connection. 
 An acquaintance with popular beliefs and practices comes, oi" 
 course, naturally to the convert ; and is in any case far easier 
 to the native minister than to foreign missionaries ; but what 
 I mean that we should lay great stress on, is a knowledge of the 
 
 of uoii-Cliris- ijuter life of the non-Christian religions of India, of that in 
 
 tian ivligioiis. (-jjg,^ wliich is no possible subject for ridicule or wrangling, 
 but the result of some real, though dim, seeking after God aud 
 soul-satisfaction. This is what our native brethren, as a rule, 
 seem to me to be ignorant, and inconsiderate of, and that in 
 direct proportion to their familiarity with the outward expres- 
 sions of their neighbours' religion, and the most vulnerable, 
 but really only external points in the argument for that 
 religion. 
 
 But, to my mind, the real crux of the difficulty in our 
 theological schools is the giving men a practical training for 
 pastoral work. Homiletics are, indeed, easy enough to teach, 
 both theoretically and practically ; but to make a man even a 
 perfect preacher in the church is not necessarily to make him 
 a good pastor. This difficulty does not, of course, exist at 
 home. However small and sleepy be the Cathedral town in 
 which our theological colleges at home are placed, yet there is 
 j)lenty of parish work going on all round the students, and 
 arrangements can easily be made for them to have gained, ere 
 their college course is done, some very real and very useful, 
 though no doubt limited, practical acquaintance with that 
 work. But how are our seminaries to supply this much needed 
 element of training ? It is a truism, that foreigners cannot 
 properly shepherd their native brothers and sisters ; so that an 
 arrangement would have to be made with the nearest native 
 
 Need of 
 pa.storal 
 training 
 
PAT'KR BY rtKV. 11'. HOOPER. 379 
 
 pastor, to initiate the students, in certain hours of the week, in Thikh Day. 
 the mysteries of parochial organization and visitation. But do 
 any of us know a pastorate, into which we would like to send 
 our theological students to receive a part of their training, even 
 it' the distance was no drawhack ? For my own part, I confess 
 I know none such, though of course that does not prove that 
 there are none ; and I hope there are. The whole suhject of the i^^.storal side 
 native pastorate seems to me to be in a most unsatisfactory of work un- 
 state ; and not, unmistakably at any rate, on the road to im- 
 provement. Excellent native pastors we have, I know ; but 
 they, I believe, are just those that feel and deplore most the 
 unsatisfactoriness of which I am speaking. We have failed to 
 transplant the European or American pastorate into this soil ; 
 and we do not seem to have yet begun to call into existence a 
 pastorate of a new and Indian tyi)e. We must, it seems to me, 
 more than anything else, pray earnestly to God Himself to 
 raise up true Indian pastors of the Indian Church. When a 
 really God-made, native, pastor has appeared, then we will 
 send' all our candidates for the ministry, and many of our 
 young ministers also, to him for practical instruction in the 
 ilivine art of the fiastorate,— an art which his example will 
 suttice to teach them. And when we have a few of such pastors 
 iu any one district or [province, then we will leave to them to 
 settle, in Council, many of the questions which seem to us now 
 su vitally connected with the life of the pastorate, but which 
 foreigners feel so unable to touch. For instance, the feeling, on 
 the part of even the best native i)astors, against their paying 
 pastoral visits to the Avomen of their flocks when the husbands 
 are not at home— which to foreigners seems so dreadfully un- 
 christian, and so disastrous to a useful pastorate, will then be 
 able to be judged, and rules laid down regarding its indulgence 
 or otherwise, by those in every sense most competent to deal with 
 such a question. Meanwhile, 1 fear we must go on in conscious, 
 l)ut unavoidable, neglect of what is, to say the least, a very 
 important part of training for the native ministry. 
 
 It is happily otherwise with the only remaining matter whicli 
 I need mention iu connection with ministerial training, viz., tlie 
 practical training of the students to be evanyelisfs. Here, the Evnigplists. 
 foreign principle has no valid excuse to plead, if he neglects to 
 accompany the students into the bazaar, or among the villages, 
 
380 N. CmiKCH TRATNIsn ANP PO'fTTTON OF ITS MTNISTRY. 
 
 Thied Day. or to the houses of any who will admit them. A foreigner can- 
 not be a pastor of natives; but lie can bean errt?'ye/?"s/ of natives, 
 • and a good one too ; and unless he is this, he has no business, 
 in my opinion, to undertake the duty of training theological 
 students. Not, indeed, that he should aVways accompany his 
 students everyiohere; this would be fatal to their attaining that 
 independence and stability as preachers, which is essential to 
 their success ; but he should frequently go along with them, 
 and the more frequently, the younger and cruder the students arc. 
 He should carefully notice, and afterwards loving-Iy, but faith- 
 full}', point out to them their mistakes; and, without which cri- 
 ticism will fail of its effect, his own addresses to the heathen 
 ought to be to them, quite as much as his addresses in church 
 are supposed to be, models for them to follow — not, perhaps, in 
 language, though there is generally room enough for that ; and 
 certainly not in betraying an intimate acquaintance with native 
 habits ; but — in evident grasp of the underlying principles of 
 the hearers' religions, in sympathy with all that is good in those 
 religions, and with the aspirations of the hearers themselves for 
 what is higher, in clear enunciation of Christian truth, and keep- 
 ing clear of exaggerated, and so potentially heretical, statements 
 of its great truths, and above all, in that tiict and temper, which 
 are so much easier in this country to a foreigner than to a 
 native, and which therefore he has the less excuse for failing in. 
 I have occupied so much space with the training of a native 
 ministry, that I shall be pardoned for touching very lightly on 
 its position. And I shall be the more glad of liberty to do 
 
 Positiou uf this, because the whole subject seems to me to be in such a 
 
 !?,® "^,*^^'- transitional state — a state inevitable as tlie result of the transi- 
 Church. . , , - ,1 , ,.,..,. .,, , 
 
 ttonal state ot the church itselt in this country, still strongly acci- 
 dental, but also increasingly Indian — that it is imjiossible, 
 or at least almost useless, to hiy down any hard and fast 
 rules about it. There is only one thing in the subject which 
 seems to me quite clear, viz., that it is a great mistake to 
 put native ministers in a position which it would be (piite im- 
 possible for the native church to maintain them in, were foreign- 
 ers to be suddenly removed. I have no doubt that, in such a 
 case, the native church would display a life, and an energy, and a 
 liberty which may now seem impossible; and therefore I would 
 by no means limit the pay and position of nati\e ministers to what 
 
rAi'Kii nv RKV. ir. hoopkr. 381 
 
 could be wrong from the native church itnic, while the presence Thihd Dat. 
 
 ot" Europeans and their money in such jjreat quantities, acts as a 
 
 (lead weight to, while at the same time it no doubt jjreatly helps 
 
 the native church. But yet no one, I think, coidd maintain 
 
 the possibility of the native church support inof its ministry, 
 
 without foreign aid, to anything like the extent to which foreiq'n 
 
 ministers in this country are supported from home. I am 
 
 aware that there is a great deal to he said on tlie other side; 
 
 and that there is a great temptation, when we see an educated, 
 
 a devoted, and an experienced native minister, to say : why should 
 
 he receive less than a Enro])eau fledgling, absolutely without 
 
 knowledge of the language and experience of the people, and 
 
 even in theological knowledge, it may be, far inferior to the 
 
 native? Such a quettion looks unanswerable, and yet I am 
 
 afraid it is unwise, and therefore really unkind to the native 
 
 cliurch as a whole, and with regard to the future, to answer it 
 
 ill the only way in which one's feelings would prompt one to 
 
 answer it. 
 
 l^.it j)erhaps I have been treatiug "position'' too much as 
 t'(|uivalent with "pay" and therefore I will only add, that 
 wiiatever may be included in "position'* (t pari from pav, I am 
 strongly of opinion, as, indeed, I suppose most of us are, that 
 there should be no difference at all made between the native 
 and the foreigner. In a bureaucratic and officialism-ridden 
 country like this, it is S))ecially important to teach and to 
 present before all men an object-lesson of the truth, that pay 
 and honour are not convertible terms, nor do they necessarilv 
 follow one another. While, therefore, keeping the native 
 minister's pay down to a point, at which it might, under con- 
 ceivable circumstances, be supplied by his own countrymen, I 
 would be all the more careful that amongst ministers of the one 
 word of the "cDinmon salvation," race goes for notbing at all, 
 l)ut honour, and rank, and dignity depend solely on ae;e, and 
 experience, and education, and usefulness. 
 
 1 am well aware of the fragmentary character of m\- remarks Position 
 in this paper, specially on the latter subject ; but I hope it may ''^^^^ *™"^ 
 at least serve as one basis for a discussion, which shall be fruit- 
 ful in suggestions tending to the edification of *he Church, and 
 the glory of Its Divine Head. 
 
882 A'. CHURCH TRATNINC ANV PO.SdTJO.V OF ITS MtNmTRY. 
 Third Day. 
 
 " SECOND PAPER. 
 
 By the Rev. J. P. Jonks, m. a., A. B. F, M., Madura, 
 Madras. 
 The The Protestant Mission Churches of this land arc ministered 
 
 asoia . unto bv some 850 ordained native clergymen, a number eqmd to 
 that of all foreign workers — lay and clerical, male and female. 
 Xearly all of these are engaged in strict pastoral work. The 
 rapid growth of this class of mission agents from 4G1, a decade 
 ago, to the present number — an increase of 90 per cent. — is very 
 encouraging, notwithstanding the fact that it is still a very small 
 force for so large a Christian community — only one for every 
 700 souls. Moreover the [)rogres3 of missions during the past 
 decade has been in nothing move marked than in the establish- 
 Diviuily mentof new Divinity Schools and in the strengthening of old ones, 
 
 Schools. fyj. jIjq speedy raising and thorough equipment of men (jualiried 
 
 to lead and feed India's rapidly developin;; churches. In 
 nothing do our home societies and churches evince more impa- 
 tience than in our slow work of raising a competent native 
 ministry for the church of this land. They are showing a willing- 
 ness to spend larger sums of money than in the past for this 
 department of work, and to devote more men to its development. 
 Neud of It is strongly felt that the progress of Christianity in India must 
 
 Pastors. i^g ^.ygj, increasingly identified with the development of the 
 
 native ministry. These brethren must constitute the advance 
 waA^e in the swelling tide of Christianity in the land. From 
 inquiries made I learn that the need of more pastors and better 
 ones is most urgently felt all over India. The missions are long- 
 ino- for large accessions to this worthy company, including men 
 wdio will add honour and dignity to the calling, and bring a 
 burning zeal, a pervading piety and marked efficiency to the 
 "•rand work which invites them. The question oi" how this 
 increased force is to be raised is a ])ressing one. 
 "Ordaiued Before proceeding further it may be well for clearness' sake to 
 
 Evangelists, gtato that there are a few members of this force who are variously 
 denominated " ordained evangelists," "superintending pastors" 
 and " assistant missionaries." They are men who ai*e usually of 
 larger experience, better training and more commanding ability 
 than the ordinary pastor ; and whose responsibility and influence 
 
rAPKR BY THE REV. J. P. JOYK.S'. 388 
 
 are correspondinyly greater. These are the select and tried tow Thikd Day. 
 who hold the closest relationship to the missionaries and who 
 are the ripest fruit of our religion in the native church. These a uvi 
 are found only in the older and larger missions, where ahundant class. 
 material has been furnished for discriminating choice. It were 
 wfll that, wherever available, a few pre-eminently strong men 
 wei'e thus devoted to a largersphere than even the strict pastoral 
 office affords — as District Superintendents, associated with the 
 missionaries, and as Evangelists. And the successful training 
 of a few such would abundantly repay any effort or expense in- 
 curred. A few missions have entered, upon this work and will 
 1 herefrom, I am confident, find relief and strength in their work. 
 l>ut as this class is both small and must in the main be recruited 
 from the ordinary pastorate ; while at the same time its consi- 
 deration is somewhat alien to that of the main subject of our 
 ])astors ; I Avill therefore confine myself to the latter only. 
 
 In doing this I shall direct our thoughts to the Selection, 
 Training, Support, and Sphere of Influence of the Native Clergy. 
 
 I. SliLECTION. 
 
 The work of selecting men for this important office may be ,, , 
 r . . Early 
 
 done early or late, previous or subsequent to training. Some, Selection. 
 
 on account of their clear conversion, beautiful piety and distin- 
 guished ability, are marked out for this office from early youth, 
 so that we have no hesitancy in putting them through an 
 extended course of training for this purpose. While others, 
 only in process of training, or even after it is completed, and they 
 are bearing the burdens of a Christian service in an humbler 
 sphere, show their undoubted qualifications for the pastorate. 
 But whenever the choice is made of a man for this holj' office 
 it should not be without undoubted evidence and clear convic- 
 tion of his pre-eminent fitness for the honour. I am convinced „. ^ 
 
 .... Iifty 
 that there is more danger to the native ministry just at this Fumlani.mtal 
 
 point than at any other. Fur many reasons, some of them 
 exceedingly plausible, the pastorate has been dishonored and our 
 cause hindered in its progress by the ordination of men, about 
 whose piety, or ability, or judgment, there hung a shadow of a 
 doubt. Far better a ministry which is smnll but distinguished, 
 than a numerous one which is character! //.'d bv mediocrity and 
 somethiuK worse. 
 
384 N. nUJIROH TRAINING AND POFSTTinN OF ITS MINISTRY. 
 
 Thikd Day. In choo-iing a man for this office it is unnecessary to say that 
 
 Is a candidate tliu first requisite should be marked evidence of a new life in 
 converted. Christ, and tokens of pre-eminent spirituality. Spiritual me- 
 (Hocrity is a more serious blemish upon- our pastorate to-day 
 tban mental mediocrity; and no man wlio has not in some way 
 distinguished himself l)y spiritual power should be chosen for 
 this work. It is not so easy to decide in reference to all other 
 qualifications ; but about this there should be no shadow ol' 
 doubt or tendency to lower the standard. 
 Should serve I agree with the all but universal testimony of my brethren 
 iinapprentict- ^j^^^j. o,(|j„j^i.i]y uq one who has not served an apprenticeship and 
 proved himself a worthy servant of God in an humbler spher<:r 
 should be crowned with oidinatiou honour. The test of charac- 
 ter as of ])iety should be high, and be confirmed by a period of 
 preparatory service. 
 LeadeiH The gift of leadership is one which has been too often over- 
 
 wanted, looked or uiulor-estimated in this connection. How often we 
 
 have seen men in mission service, — yes some in the pastorate 
 too, — good men and pious, and not without ability, but abso- 
 lutelv wanting in the power to lead and inspire confidence in 
 others. They are overrun by every little nobody in their con- 
 gregation, and neither command respect nor organize and lead 
 their people to any united effort or victory. The low origin of 
 most of our people makes the possession of tliis gift a by no 
 means universal thing ; so that it is a real delight to witness a 
 tew born generals among them. The future of the church in 
 India depends more than we are apt to think upon a wise selec- 
 tion in this particular. 
 Secuhir I^* T^tAiNiNG. The training received l)y the present 
 
 Training iioi niinistry especially that of the older members, has not been as 
 ex euHTve. extensive as could be desired owing to the fewness and inade- 
 quacy of the training institutions. So far as secular education 
 is concerned few have passed any examination beyond the 
 Matriculation. But their religious training has been more 
 ample. 
 
 Even to-day the ordinary training of our pastors is secured 
 by means of general training institutions where all mission 
 agents are instructed and prepared for work. With the excep- 
 tion of a very few Divinity Schools the instruction is given, all 
 but exclusivelv, in the vernaculars. 
 
PAPER BY Tim REV. J. P. .TOXES. 385 
 
 Tlic time has wot come \\\\cn separate schools for intended Third Day. 
 
 pastors can be generally established, and I am not sure that Separate 
 
 such arc needed. It may be well that under ordinarv circum- PV'""*^^ 
 
 •' •; beu<tols for 
 
 Stances we find our pastors among those who have enjoyed this the Ckrjiy. 
 
 method o( training and subsequent work, and have risen cou- 
 
 6|ucuou8ly above all their fellow-students aad fellow-labourers. 
 
 There is much to be said in favour of the statement that their 
 education is adequate for the fields they are to occupy, and the 
 people among whom they are to labour. It is not uecessary or 
 wise to educate them too far away from tfaeir people. I have 
 seen more tlian one good brother spending years of sore discon- 
 tent and consequent useles.sness ostensibly because of an educa- 
 tion which had thrown him too high above the people among 
 whom lie laboured. He stood on his intellectual pedestal far 
 above and away from the people in sympathy and tastes. 
 
 Tiie instruction given in these Seminaries, so far as I can instruction 
 iearn, is thoroughly Biblical, and in many respects much better Biblical, 
 adapted to the needs of mission agents than it was even a few 
 years ago. I believe the fact remains, however, that this iustruc- 
 fciou is too Western in its character. It must probably remain 
 so, in part at least, so long as missionaries direct and in^pif^ cientlv Ori- 
 these institutions. At the same time we should aim still mor-e eutal. 
 to adapt ourselves and our instruction to the oriental minds 
 under us, and through them to the people of this land. We 
 should not so easily assume that everything Oriental is — well, 
 not so good as the corresponding Western thing. It is possible 
 to write no more stron<;ly that the education we impart may be 
 so Western in spirit as well as contents as to alienate our stu- 
 dents from the people among whom they are to live, and for whom 
 they are to work. For the future success and influence of a pastor 
 it is as important that he know how and what Hindu philoso- 
 phers thought and think as that lie be conversant with Western 
 metaphysics and formulae. It is vastly important to know well 
 Vedic and iModern Hinduism, not simply as an object of attack ^ ]j,^owledo- 
 but also as a religious system perhaps the best that the world of Hinduism, 
 has seen among those worked out by man's unaided wisdom. 
 This is second only to a thorough knowledge of Christianity 
 itself. Without it how can our men expect to undermine this 
 system of error, or to utilize its stray truths for the furtherance . 
 of the cause of Christ in the land ? Nothing is more striking, 
 49 
 
880 N. CinjRCJl TUAINJNG AND TOSUIO'S OF ITS MINISTRY. 
 
 Third Day. ju the present equipment of our pastors, than their weakness 
 and ignoi'ance respecting tlie philosophy and rehgion of their 
 own people. And without this how can they hear or interpret 
 well the lieart cry of a Hindu ? There is as much danger in 
 giving their religious training a wrong or one sided direction, as 
 in giving it inadequate sco[)e. 
 
 While many Western theologians are endeavouring to free 
 themselves from the trammels of the past, and tlie emphasis of 
 truth is being transferred in the West from Systematic to 
 liiblical Tlieology we sliouM hesitate to lead our men too much 
 in the bypaths of Western controversy .ind theological dis- 
 cussion, such as arc not only an anachronism but also quite 
 foreign to oriental methods of thought. These remarks are 
 also applicable to instruction in such subjects as lioniiletics ai; d 
 Christian Evidences. We need more of the [)0wer of ada[)ta- 
 tion, or an oriental transformation, by wiiich we may be able, 
 not to resort to purely Hindu methods and processes, but to 
 furnish our men with a training in all that is necessary to 
 oriental life and best in oriental thought. In other words, the 
 instruction even if imparted by foreigners should not be foreign 
 to tlie people in its form and method. Our pastors may be in 
 danger of being denationalized in thought and mental bias as 
 they are sometimes accused of being in outward life and customs. 
 Special care should be taken to train them in self-denying 
 piety, in a living experience of the indwelling Lord, and in a 
 Traiuiuo- ill knowledge of the infinite fiossibilities of a s|)iritual life both in 
 Spiritual j^jip individual and in a church. They should be familiarized 
 
 with the biographies of modern Christians of apostolic faith and 
 consuming pifty, and also with great revival mnvements in the 
 church when Christians have been divinely quickened and lifted 
 up to heavenlv places in Christ Jesus. Pastors may be satis- 
 fied with a low plane of Christian life and i'aith in theirchui-ches 
 
 . , , , simi)lv because they have never witnessed in tiieir own field or 
 A knowledge ' - •' _ 
 
 of Revivals, read of pentecostal blessings descending in other lands, and 
 resting in jiower upon congreijations and communities. In other 
 words thcv liave not vividly before their eyes, for attainment 
 among their own people, a high ideal of spiritual life and power 
 among a company of believers. 
 
 Leadership. Training in the art of >;overning should have further attention 
 
 tban it has hiihcrlo received. The success or failure of so many 
 
VAPKIi BY TIIK RIW. J. /'. JoSK!^. 387 
 
 of our congi-ei;ations is so intimately coiiiici-tcd with the ahility '^'"^^^ T>ay. 
 of tlie j)astor to h'ful liis people, that direct and systematic 
 iiistnietiou shouhl l)e imparted to tliem witli a view to makiii"- 
 them clHcieut :naiiager.s and inspirers of men. It is folly to 
 leave tliis to either chance or to mere example, as so much 
 depends upon it. 
 
 The more I have experience with the ordinary pastor fclie 
 nioie do I helieve that his training should not entirely cease Posfcordina- 
 with his ordination. The danger of intellectual stagnation and ^'^^ ''aming. 
 an arrest of progress is one to which many pastors are pecu- 
 liarly liable ; and they should be assisted and urged to continue 
 a sy-tematic course of study both for intellectu-al culture and 
 spiritutd nourishment. It would help very considerably in 
 arresting what is too frequently witnessed, namely, premature 
 senility and barrenness of service, 
 
 III, Support. The question of the maintenance of this 
 class of Christian workers is possessed of no little interest to all 
 missious. I find that it is the universal desire and aim of our 
 missions to iup;)oit the pastors from other than mission fuiuls 
 — -so far as possible by the contributions of the churciies 
 ministered to by them. Some missions have wholly realized 
 tliis objeet, others only in part. It is an excellent rule to esta- 
 blish. The churches should be led to feel that the pastorate is 
 their own crown of glory, and must be the special object of their Supported 
 
 care and support. Moreover the pastors should feel that they !^T *'^'^^^' 
 
 ' 111- Chui-ches. 
 
 represent the highest growth and the ripest fruit of the church 
 
 in India, a.ud should look to the Sfilf-deiiying piety and growth 
 
 of the church itself for their maintenance and for any increase 
 
 in salaiy. This support may come directly from the church or 
 
 churehes of the pastorate or, indirectly, through a council of 
 
 the vicinage. The important thing is that they should, from importance 
 
 the first if possible, look for maintenance to the Christian com- of this. 
 
 munity of wliicli they are the practical head. Whatever 
 
 foreign funds may he necessary for aggressive work in the j^^ foreio-a 
 
 employment of catechists, evangelists, and teachers, the pastors fmids used 
 
 sliould feel that l/iei/ represent the permanent triumph of the '^^ ^^' 
 
 Gospel and are the measure of the seli"-sup))orting energy of the 
 
 people whom they nourish with the bread of life. In the 
 
 Madura Mission we have a "Native Evangelical Society " Madura 
 
 supported by ;dl our native Chribtiauo. It has auxiliaries ^^I'^sion. 
 
3S8 -V. CTIURCII TRAININa AND POSITION OF ITS MINISTRY. 
 
 Tkied Day. 
 
 How iKistors 
 of weak 
 flmrciiGS arc 
 aided. 
 
 Pastor's 
 natural in- 
 fluence. 
 
 MLsHion 
 policy wluit ? 
 
 in iill the ont-statir/ns. Two-tliirds of its income i» devoted 
 
 to the Hiaiutcnaiice of a baud of iicative evangeUsts who 
 
 spend their time in preaching the Gospel to non- 
 Christiaus. 
 
 The otlier one-third is given, ou apf)Iication and in annna!Iy 
 diniiiiishing grants, to weak churches towards the support of 
 their pastors. And this is found essentially adequate to meet 
 the need of tl)e feehlc cliurchcs, and has the further merit of 
 bringing the strong-er and the weaker churches into close sym- 
 pathy. It also adds dignity to self-support by associating with 
 it self-government and by identifying with it, in influence and 
 inainteuiince, the higliest form of Native (-hristian service — the 
 pastorate. I sec no advantage gained by avoiding this responsi- 
 bility through calling a native brother whose duties are strictly 
 pastoral a " Native Missionary" — a name, iu this case, utterly 
 devoid of meaning, 
 
 I am aware that this idea of ])astoral support will })ractically 
 exclude most of the higldy paid and university educated men 
 from tlie pastorate for the jjrescnt, as very few Churches or 
 councils can pay large salaries. But I believe that the princi- 
 ple involved iu this plan of self-support is so important that 
 nothing should compel na to abandon it. And, as I mentioned 
 above, a few men of higher training and powers co.uld be 
 engaged in every mission as District Superintendents, General 
 Kvangelists a'ld iu other spheres of responsibility and useful- 
 ness and receive their salary from the mission. Lot not the 
 pastorate and self-support be separated. 
 
 IV. Si'uiiRE OF Influence. — The position and influence 
 of a pastor will necessarily depend a great deal upon his educa- 
 tion, ability and character. They breathe an influence and 
 create a sphere wherever they are found. Just as the Nile 
 annually overflows its banks in rich floods of blessing to the 
 ]>eople in tlie adjacent country, so a pastor possessed of these 
 gifts will exercise an influence that must overflow any existiii"- 
 social or oflicial barriers, in rich bounty to all tiie mission and 
 community. But the policy of a mission may be so shaped as 
 to materially add to or diminish, bis influence. So that it be- 
 comes a rpiestion of some moment whether a mission shall open 
 to him tlie door of innuence beyond the probably small circle 
 of his own pastorate. In other wonls, shall he have an 
 
rAVEIl BY TUB REV. J. V. JONES. 380 
 
 iiifliioiicc in tlie councils ('f liis mission and a voice in the general Tuiud Day. 
 
 conduct of its business ? 
 
 This is a broad question and is (Jifferenlly answered hy the 
 
 many missions of the land. And yet 1 find that all or nearly 
 
 .'•11 afiirtn tliat he shoidd be trained for this by being introduced 
 
 grudnally into responnibility ; and the majority of missions have All mi.sNioiiM 
 
 ah-oadv admitted him — some more and some less — into a share tryiu^' to 
 ■ , . . . „ . . , .11, ,. ,, »t)lve it, 
 
 m the aumuustration of mission work. And all. are caretully 
 
 experimenting wit!) a view to finding the best solution of the 
 j)rob!em. Missionaries must be expected to consider the subject 
 syrnpalhetiealiy ; and yet I am inclined to believe that they, 
 especially those of missions which are self-governing, are beset 
 with the temptation of ultra-conservatism which i-eserves too Conservative 
 long the sole authority and undivided influence in their own ^l^'"*'^^""'*' 
 hands. This is done with the sincere conviction — a conviction, 
 too, which is largely warranted by facts — that the native clergy 
 are not yet qualified to take f/ni/ part in the general administra- 
 tion of iheir missions. But they forget that however true thi.s 
 may be in itself it is no more conclusive in favour of their 
 exclusion from this privilege than would the ignorance of an 
 a[)j)rentice be a barrier to his practising the art of his master. 
 There is danger of forgetting that the participation of the 
 
 i)astors in the work of mission aduiiniitration may for a season r> 4. i • i 
 ' , . . ... i rc.S(?iit oltjecl 
 
 oidy serve the purpose of a training school or apprenticeshi[) to of •riviui,'- 
 
 tiiem, and be a hindrance to the administration and a blemish ^ '7i" ^ *'^*^ 
 
 III thu rcspon- 
 
 in the conduct of affairs, but withal absolutely necessary in sibility. 
 
 view of the church's great need of natives who are trained to 
 
 govern and are experienced in administration. If ever our 
 
 native brethren are to conduct affairs they first must be taught 
 
 how, not oidy by example but also by enjoying noiv a limited 
 
 share in that responsibility of administration. There is more 
 
 than a possibility that some of the weaknesses and blemishes It may 
 
 of character which disqualify them in our eyes may be speedily P'^'^^j.'p f, '.*""' 
 
 removed by the elevating influence of a new responsibility, rcspousibilitj'. 
 
 Just as I am o[)|)Osed to lowering the standard, or to continue 
 
 at the present low standard, the requirements for admission to 
 
 this sacred office ; so would I favour a rule whereby the ordination 
 
 of a brother might be the key to admit him to the councils of 
 
 the mission. I would not be understood, however, as claiming 
 
 that he sliould have a vote iu the dibbursemeut of foj-eiirn fuuds. -^ himt. 
 
390 N. GIIURCH TRAINING AND POSll'TON OF ITS MINISTHl. 
 
 Third Day. Yor scveirJ reasons the missionaries must remain, for the present 
 at least, the sole responsible aj^ents of the home churches in 
 this matter. But in tlie expencHture of funds raised in the 
 heir uphtTc. inissi in, and in the raising of wliicli tlie pastors have had a 
 share, their wisdom shnuhl be consulted; and in the institution 
 of new work, as in the general conduct of pr;'sent work, their 
 voice should be heard and their united wisdom receive due 
 weiglit. Nqthini:; can be more evident than that our ordained 
 native brethren, in coninion with influential laymen, must some 
 time be prepared to enter into the succession and heritage of 
 responsibility and authority; and it is hardly less manifest that in 
 order to hasten the autonomy of the chureli in India and juake 
 tlie name "missions" an anachronism, their term of apprentice- 
 ship should begin at once. The experience of the government 
 in precijutating upni the peo])le self-government in Muneij)ali- 
 
 festina Imtn ties in India should cause us to make haste slowly ; but it should 
 not hinder us f;'0in making a generous beginning at once wher- 
 ever such has not been made already. The present experiment 
 ofourClmrch Missionary brethren in Tinnevelly is a most 
 
 C.M.S. interesting one in this direction. Whatever demerits the 
 
 Tinuvclly. , , - , • i ^^ n 
 
 scheme may have, it certamly possesses the supreme excellence 
 of training the native clergy and the best laymen in the respon- 
 sibility of management, and of thus broadening their shoulders 
 for the burdens before them in the arduous work of developing 
 the hi<>-hest life of the church. It is a curious fact that while 
 j-.^^(^_ tlie missions of Congregational churches in this land are among 
 
 the most conservative in sharing res[)onsibiliiy and influence 
 with the natives, our Anglican brethren are trying to work 
 their missions (in the South at least) on a broad |)hui of 
 representative government. 
 Will ••ludur- I may furtliermore add that this policy of opening the door 
 age m'.>ii of ^j^> influence to the Native clergy is well calculated tn encourage 
 promise Lu , . , • i • i i • 
 
 iipply, men of greater parts and of higher attainments to seek admis- 
 
 sion to this service. Yonng men of ambition and promise 
 cannot be blamed if they seek first to enter those doors which 
 open to them the largest sphere of influence and consejpiently 
 of usefulness. And these are })recisely the kind of young 
 nun that we need to-day for our pastorates. 
 Cuiichisiou In conclusion, while we need to rejoice in, and be thankful 
 
 I'ur, this iroodlv miiubcr of faithful toiling ministers of Christ 
 
srEECn nv tut. rev. ii. d. noimmTU. 391 
 
 wliom Crod lias raised from .imong tlicir Ijrotliroii to i)0 the 1i"kt> Day 
 priests ami loaders of the people, we should bo stirred greatly 
 hy the growing field wdiich is wlrte for the harvest, and pray to 
 the Lord of the harvest to send more of these lahnuiers for His 
 harvest. Nor should we he satisfied with prayer. We must 
 devise and support ever enlarging means of preparing more au'l 
 still better men, and of encooraging and in3])iring them in every 
 ])ossible wav. 
 
 The missionarv must rejoice in hiding himself, so far as the 
 suecess of the work will ])ermit, beliind the rising glory of the 
 faithful native pastor. They must increase, bufc we deerease. 
 
 Wheuour regime shall be successfully swibstitnted l>y theirs, 
 then shall our work be accomplished and our imperfect system 
 swallowed up by a better. May He hasten that blessed con- 
 summation I 
 
 FIRST SPEECH. 
 
 By the TIev. H. D. Goldsmith^ m. a., C. M. S,, Madras. 
 
 The reason of my appointment as a speaker to-day is, I 
 suppose, that in Southern India niore progress has bieeu m^ade 
 in the matter of education than in other parts of India and' it 
 has b?t'n my privilege to spend nine years in training young- 
 men of higher edweation for the Ministiy. 
 
 It is a matter for congratulation that we have a native brother,, 
 the Rev. Dhanjibhai Nowroji, in the chair, presiding over this 
 meeting, and that the next speaker to me is an Indian Christian 
 graduate, the Rev. J. Lazarus, of Madras. I shall have much 
 pleasure presently, in giving way to him on the platform. And A parable, 
 this I take as a '^' parp^ble." We shall gladly welcome the day 
 when India has her own educated ministry, and can educate 
 her own sons for the sacred office, leaving us foreigners free to 
 go to the unevangelized parts of the earth. The selection of 
 candidates, though it may seem somewhat outside the subject 
 of their training, has been touched upon by the readers of both 
 the pajiers ; and rightly, as this is a most essential preliminarv. 
 The chairman's remarks upon the qualification of the Native 
 Ministry, came far more appropriately and forcibly from him, 
 than they could have done from the lips of an European. As ^o 
 their educational qualifications, it seems to me as well as to 
 
892 N. ciwncii tratstno ./ind wSTriON of its mtntstry. 
 
 Tkird Day. ^j^^ readers of the papers, that the men to 1)6 prepared tor the 
 University should be drawn for three classes to meet the need 
 
 Three classes. ^^ "-''^ Native Church. 1. The Vernacular class, i.e. those who 
 have never mastered and (may he) never will master tlie English 
 lani^uao-e. 2. The undergraduates of our University and 
 3. The graduates and Masters of Arts. As Mr. Satthianadlian 
 remarked in his paper this morning on " Work among the 
 educated classes of India," the work of the Ministry is to l)e 
 adorned and glorified by the gifts and graces of the men wlio 
 enter it. An apprenticeship is necessary^. In Madras, candidates 
 are now expected to spend one or two years in the itinerancy, 
 either before or after aiJmission into the C, M.S. Divinity 
 School. It would be well if both before and after were the rule. 
 One great question is how to train young men in India in 
 Pastoral work. We cannot take the students with us into the 
 homes as we can in England or America. 
 
 Tlie beet men 0') In these days we need more and more the loading 
 
 needed. Indian graduates, and our best men to enter this work. They 
 
 arc needed to deal with the ditlrcult problems before us, and to 
 cope with the infidelity and scepticism of young India of to- 
 day. Our foreign Ixjards and comniittees are asking why more 
 of our best educated young men are not coming forward, and 
 our Indian Churches ought to be asking themselves the sam-e 
 (jnestion. Some of the Native Christian papers are discussing 
 the matter. Tue cry frequently is : " We need more i)ay than 
 you offer us." For the past ten or fifteen years, Government 
 has been offering great inducements for the best young men 
 to enter its service. But, as Dr. Hooper remarks in his paper, 
 we must not offer a bribe for men to enter this holy office. 
 Quite true, there has moreover been a cry lieard at home from 
 
 &ila:ries. time to time for " cheap missionaries." But, as a rule, our 
 
 societies have repudiated such a demand, and have determined 
 that we missionaries shall have, if not the luxuries, at least the 
 comforts and necessaries, of life. On the same principle should 
 we deal with our agents in India, " Freely we ha v'e received, 
 freely give." On the other hand if we give enhanced salaries, 
 we hear the objection raised " you are retarding the self-su])port 
 of the Native Cliurch." My reply to this is — self-snp])ort 
 is not the first and foremost aim of Missi<ins : rather fs 
 it the efficiency, honour, and dignity of the churches of this 
 
SPEECH BY THE REV. J. LAZARUS. 393 
 
 land. In some cases let the rural pastor's salary be three, or ThiedJDay. 
 four times that of the day-labourer, so that ho may not only be 
 in a position to command respect, but also be able to assist those 
 iu need. In the larger cities and towns, or spheres of iutluunce, 
 I see no reason why the support of the native minister should 
 not be proportionate to the wealth of the congregation. A 
 high Government official once told me that the rule that gui- 
 ded Government salaries was that the support of a native should 
 be about one-fifth that of a foreigner, to enable him to live in 
 proportionate comfort and affluence. According to this calcula- 
 tion a native missionary on GO Rupees should be as well off as the 
 European on Rs. 300 a month. And now as to the language in lansruao-e 
 which theological training is to be (jiven. In these days the should 
 spread of English Education is so great that I see no reaaon o-iveu. ° 
 against English being the medium of communication in the 
 class-room. The chief advantages of this are, the magnificent 
 literature ready to hand, and the excellent class-books already 
 published. Of course, I only refer to candidates who have 
 j)assed the matriculation examination, for I deprecate English 
 being taught in our divinity school. I think that students of 
 this standard should take Greek as a matter of course, and I 
 would advocate even Hebrew when the course extends over two 
 or three years. After all, the Bible in the centre of oui- Theology, 
 and everything that contributes to a fuller and deeper know- 
 ledge of its contents should be diligently studied. My fifteen 
 minutes is up, and I have no time to speak about the position of 
 the native ministry, though I think I have hinted already that 
 the ministry must be honoured in'proportion to the spirituality, 
 gifts and graces of the men who are led by the Holy Ghost to 
 consecrate themselves to its service. 
 
 SECOND SPEECH. 
 
 By the Rev. J. Lazarus, b. a., D. M. S.; Madras, 
 lam one of those unfortunates whose subject has been changed 
 by the Committee. I was first asked to speak on the Work 
 among Educated Indians — a work to which I have devoted a 
 great portion of my time during the last twelve years. But a 
 few days before the date of the Conference I was requested to 
 address you on the Training and Position of the Native Ministry. 
 50 
 
394 N. CHURCH TRAWING AND POSITTOyf OF ITS MINISTRY. 
 
 TiiiED Day. 
 
 The papers. 
 
 Before proceeding with the subject I desire to make a remark 
 or two. Tlie papers in your liands by Dr. Hooper and Mr. 
 Jones are so full and exhaustive that they can only be the re- 
 sults of a long, rich, and ripe experience in the work of training 
 candidates for the Ministry. I have myself x^ead them with 
 much profit and pleasure. Any remarks therefore that I shall 
 make now are not to be taken as an exhaustive address on the 
 subject in hand. That is not necessary. My intention is 
 simply to say something additional or supplementary to the 
 contents of the valuable papers before us. I shall not take up 
 your time in dwelling upon the selection of candidates, their 
 spiritual qualifications, their general course of theological 
 instruction and other similar topics on which we are all more 
 or less agreed. And, secondly, if in anything that I advocate 
 or urge in connection with the important subject before us 
 my statements should appear to be too radical or calculated to 
 hurt the feelings of my Western brethren, I request you to 
 remember that I have myself no grievances or complaints to 
 lay before you. I belong to a Scoiety which with one or 
 two others makes no difference whatever between its own 
 Agents and those of purely Indian origin. If I plead therefore 
 for greater privileges and rights for the Native Ministry, 
 I plead not my own case, but that of my brethren. 
 
 Mr. Jones' paper is both conservative and liberal. I am not 
 sure if Mr. Jones has had charge of a theological Seminary, 
 but a careful perusal of his exhaustive paper will shew that he 
 is at great pains to adjust the balance between a conservative 
 and a liberal view of the subject. His references to " ordained 
 evangelists" (not pastors), " men of superior culture and train- 
 ing," " District Superintendents" and the like, prove clearly that 
 he is moving with the times, while at the same time he advo- 
 cates the continuance of the usual cheap and inferior pastorate. 
 Dr. Hooper advocates training in the English language wher- 
 ever possible, and on one delicate point — that of position — he is 
 very explicit. For he lays down that "amongst ministers of 
 the one Word of the common salvation, race goes for nothing at 
 all, but honour and rank and dia;nity depend solely on age, and 
 experience, and ed'ication, and usefulness." To me such 
 statements are particularly encouraging, as pointing to a new 
 epoch in the history and development of the tTative Ministry. 
 
SFEECH BY THE REV. J. LAZARUS. 395 
 
 The training of the Ministry, then, must be a distinct and Third Day. 
 essential branch of every mission — to which experts must be Training 
 appointed to devote their whole time and energy as to other ""'^^^''^P^'^*** 
 departments. I fear very much that this is not the case in 
 some missions. Men with too many irons in the fire are often 
 forced as it were to take charge of the training of students. 
 
 It was just the case with me. The training I received was 
 anything but suflScient. But this was not owing to lack of qua- 
 lification — but rather due to the difficult circumstances under 
 which my professors were placed. If possible, sufterior pas- 
 tors must be imported from England or America for short 
 periods, so that students might profit by their special pastoral 
 and preaching qualifications. I am afraid a missionary is not just 
 the man to be placed in charge of a divinity class. 
 He has generally too much to occupy his attention, 
 while by long residence in India he gets rather out of touch 
 with the fresh and vigorous pastoral life of Christendom. 
 Specialists are the order of the day. 
 
 I think there ought to be three grades of ordained Three orders 
 Indians. Namely, rural pastors, ordained evangelists, and '^^ ^^^^^^^'^Y- 
 missionaries. I propose this after a careful study of the ques- 
 tion during many years. For village congregations, such as are 
 being gathered from the lower and depressed classes, verna- 
 cular men, with years of training, chiefly in the Scriptures and 
 the art of ruling with holy skill, the rural congregations out of 
 which they themselves spring must be appointed pastors 
 over one or more churches as the case may be. In their 
 case, self-support would obtain a natural and easy solution. 
 As Bishop Thoburn remarked yesterday the needs of such men 
 being very few and simple, the churches would support them 
 without feeling the burden — of course support would come 
 rather in kin 1 than coin — but this is a mere matter of detail. 
 For Mufas^T! towns, however, I should plead for a higher 
 grade of pastors — who should be at least of the Matriculation 
 standard. Their ti^aining should be in both Vernacular and 
 English, and should last at least three years. They might work 
 in such towns as Evangelists under the direction of the District 
 or senior Missionary and at the same time have pastoral charge 
 of the congregation, from which a portion of their salary ought 
 to be drawn. Vigorous evangelistic work could be carried on 
 
396 N. Church traininq at^d fostttok! of its ministry. 
 
 TniED Day, j^ the mornings and evenings of most weekdays. While mid- 
 day honrs and Saturdays could be spent in study and prepara- 
 tion for the pulpit. Such an evangelist with the interests of 
 his pastorate at heart would make an excellent church, and 
 achieve much success in his efforts towards self-support, while 
 every year would see a few converts added to the congregation 
 over which he presides as pastor. Such a man should be 
 ordained soon after leaving his divinity class. Ilis apprentice- 
 ship should be served before and not ajter his studentship. 
 To ordain a man when he ought to be pensioned is a mischiev- 
 ous practice, and ought to be gradually given up. At the same 
 time, holding out the prospect of ordination as a promotion is 
 demoi'alizing to the evangelist, who is then led to keep promo- 
 tion as his goal, and not the reward or the recompense from his 
 Master and Captain. 
 Graduates for I now come to the last class of Native agents. They must 
 be drawn from among the graduates of our Universities. 
 These are the agents we require for the cities and larger towns 
 of this country. These men also should have served a volun- 
 tary apprenticeship before they are accepted as candidates for 
 the ministry. There are many ways in which a graduate's fit- 
 ness for the ministry may be ascertained. His love for souls, 
 bis enthusiasm for the Master's cause, his gifts of speech and 
 pen, his winning manners and consecrated life — these natural 
 and spiritual qualifications must assert themselves before he 
 could ever be thought of as a likely candidate for the ministry. 
 Such a man should receive a first class training — a training 
 that should be exactly the same as to standard, though cer- 
 tainly not as to kind, as that given the graduates in Christian 
 countries while under preparation for the ministry. The train- 
 ing should extend over four years, and must be in the hands of 
 experts brought out from Home for the special purpose. 
 On leaving College they must be ordained and appointed 
 to work as Missionaries. There is a general unwillingness to 
 designate Native agents by this name. Government makes 
 no distinctions. If a Native is employed as a Collector, no 
 new designation is invented for him, simply because he is 
 not a European ; he is called a Collector — nor even a 
 7i(itive Collector. Though I am proud of the name Native 
 Christian, and would prefer being thus termed till T die, I 
 
SPEECH BY THE REV. J. LAZARUS. 397 
 
 do not like the adjective naiiveheing prefixed to every employ- Third Day 
 ment in mission service. We are constantly referred to 7iative 
 pastors, native missionaries, native teachers, and so on. Except 
 for the purpose of census returns, I think the epithet native had 
 better be omitted in missionary lists and reports. As in a pro- 
 fessedly non-religious Government, so much more in the 
 church of Christ, there should be neither Greek nor Jew, bond 
 nor free, circumcision nor uncircumcision." 
 
 This naturally brings me to deal with the very delicate and Salary. 
 difficult question of salary. But before dwelling on it let me 
 dispose of the question of position. In this matter I am not 
 quite so advanced as Dr. Johnson, who urged the other day — 
 and I admire greatly his liberality of view — that native pastors 
 should have their voice and vote in the disposal and manage- 
 ment of funds received from Europe and America. I do not 
 think tlie time has yet come for a general acceptance of this 
 polic)'. But so far as native missionaries are concerned — the 
 kind of cultured and well-trained man I plead for — there should 
 be no difficulty. It is feared that Christians who subscribe for 
 missions vvould rather like their funds to be managed by their 
 own agents. But I am afraid this is merely a fanciful objection. 
 If the proposal were put to them, I am sure they would rejoice — 
 rather than regret — to have the advice and co-operation of 
 qualified Indians in the matter of spending their funds for the Influence of 
 benefit of Indians. To come back to the salary question. In 
 trying to solve this problem, while I fully agree with the view 
 usually held that the salaries of pastors must be strictly in 
 proportion to the financial capacity of the Churches — both at 
 present and in the near future — I must at the same time 
 draw your attention to one great factor, which is at work 
 and which accounts for the difficulties experienced on the 
 one hand — and the discontent endured on the other — in 
 the matter of salaries for ordained native agents. I mean 
 civilization. India, as you know, is in transition. Every- 
 thing and everybody is undergoing a great civilizing change. 
 You see it especially in the large towns and cities. Yon 
 yourselves are the cause of it. It reminds me of the 
 days when the presence of the Norman in England 
 exerted among other things, a great civilizing influence 
 on the down-trodden Saxon — which continued for well-nigh 
 
398 N. CHURCH TBAININO ^.VD POSITION OF ITS MINISTRY. 
 
 Third Day. two centuries and a half, until in the reign of King John 
 the two races became welded together into one English 
 nation. And now your civilization has become stereotyped, 
 except in some trifling details. There is hardly any diff^erence 
 between a German and an Englishman, and our civilization 
 has just begun. We Indians, then, are now passing through 
 a similar change. We are unconsciously yielding ourselves to 
 your civilizing influence. We are not to blame for this. 
 In this respect every man is a slave. He cannot escape it. 
 But for you I should not have worn this black coat. I 
 say then that owing to this civilizing process, we meet with 
 ordained native agents in every degree of civilization. Those 
 who live in far-off' villages seldom or never come under this spell, 
 and to them I should say Rs. 15 is far too much. On the 
 other hand, the cultured and civilized missionary in the city 
 needs much more to live on and keep himself in touch with the 
 educated classes of his day and generation. Mr. Goldsmith has 
 referred us to a Government official who has stated that a native 
 gentleman can live comfortably on a fifth of a European's salary. 
 Mr. Goldsmith is well known as a liberal man, and he is not 
 responsible for this view of the case. On the other hand, 
 Government itself has ruled, as regards Statutory Civilians, that 
 they should receive two-thirds of the European pay. I think 
 that is about the fair proportion that ought to exist between the 
 two classes of agents, provided of course tliat there is the same 
 education and refinement and training. 
 Love and Ouv policy must therefore be one that would attract — not by 
 
 sympathy. ^^^y j^^^j position merely — but rather by love and sympathy — 
 the cultured Christians of the land. There is no difficulty 
 whatever in providing pastoi's for rural congregations. It is in 
 the matter of raising a high-toned and educated Native Ministry 
 that the greatest difficulty is felt. Some Missions do not 
 attempt it at all; while others do not seem to wish it at all; but 
 the great need of India is a cultured and consecrated pastorate. 
 We want men for Colleges, we want men for the educated classes, 
 we want men for our city churches, where the educated element- 
 is steadily on the increase, we want men for missionary work, 
 and unless we extend to our graduates the right hand of fel- 
 lowship, and accept them as brethren bond fide in the Master's 
 work, sharing with us the same privileges and responsibilities, 
 
DISCUSSION. 399 
 
 we must reniain couteiit with the present interior sort ol' pasto- Thied Day. 
 rate, whose tone is confessedly low and whose influence is con- 
 fined within the narrow horizon of a village church. If there- 
 fore the Native Church is to take her proper position in the 
 Indian Continent, if she is to create for herself the form best 
 suited to her national genius and character and produce an Indian 
 tlieology and an Indian hierarchy, if she is to guide the moral 
 and spiritual destinies of this great land, if under the standard 
 of her Lord she is to be the greatest force in the regeneration 
 of India's millions, the Churches of Europe and America must 
 take up the training of her ministry as a duty next in import- 
 ance only to that of raising churches and congregations, and 
 spend far greater energy and thought in the creation of a first 
 rate ministry which shall be both a boon and a blessing to the 
 laud. 
 
 The ineetiug being now open for discussion, 
 
 The Kev. Robert TebB; W. M. S., Galle, Ceylon, said:— "No 
 subject brought before this Conference can be of greater interest 
 and importance than the one now before us. If we are to win 
 India for Christ, if we are to have self-supporting, self-govern- 
 ing, self-propagating churclies, too much attention cannot be 
 given to the training of the ministry. I have, from the com- 
 mencement of my missionary life, had specially favourable 
 opportunities of becoming acquainted with the native ministers. 
 Many of them have been my best friends. In the Conference a 
 morning or two ago I was painfully surprised to hear a speaker 
 ask us to pray that the native ministers in his church might be ,, 
 converted. I thought there was a recognised obligation to have ^nconverted 
 none but professedly converted men m our munstry. We 
 should also assume that a person placed in that position had 
 received a special divine call to preach. We want and must 
 have men called bj'^ the Holy Spirit. Men who are burdened 
 with souls, who in all their actions testify 'Woe is me if I preach 
 )iot the Gospel.' Besides these things in my opinion the laity 
 should be associated in recognising this call and have a share in 
 setting apart the ministry. The Holy Ghost to the Church at 
 Autioch said, — -"separate me Barnabas and Saul for the work 
 whereunto I have called them." It may be instructive if I 
 mention briefly the methods adopted in the Church to which I 
 belong to recognise the call, assist in the training, and secure 
 the position of our native ministry. We endeavour to get all All should 
 our people to work. A youth on his conversion would be work. 
 appointed to some duty, such as Sunday school teaching, tract 
 
400 N. CtlURGH riiAWlNG AND VOSJTION OF ITS MINISTRY 
 
 ThIed Day. distribution) assisting in cottage or open-air services. If he had 
 any talent for public speakiug it would speedily be noticed. 
 We have a class of workers we call Lay or Local preachers. 
 These brethren, while working for their own living do invaluable 
 service by taking preaching appointments according to plan 
 almost every Sunday and occasionally during the week. A 
 youth giving promise as a speaker would speedily be mentioned 
 in the Quarterly Meeting of the Local Preachers. He would 
 probably be appointed to go in company with senior brethren to 
 assist in conducting services. His studies would be directed 
 and in due course, if suitable and after passing examinations he 
 would be accredited as a Local Preacher. All our Ministers 
 must have been in this position for at least twelve months. If 
 the young man's gifts and graces, added to his success in win- 
 ning souls, attract attention, he would probably be spoken of as 
 likely to make an acceptable Minister. In one of the repre- 
 sentative meetings of the circuit Avhich is largely composed of 
 laymen, an opportunity is given of eliciting opinion as to eligi- 
 bility of candidates for the ministry. You thus see that the 
 first step towards the work is in the hands of the laity who 
 must by their votes approve of the nomination of the candidate. 
 Assuming that the candidate has passed all the preliminary 
 examinations he is sent as a student to the divinity school 
 wbere for usually three years he is assisted in qualifying him- 
 self for his future work. The subjects in the curriculum are 
 intensely practical. The aim is to give a correct acquaintance 
 with the system of heathenism which will meet the candidate 
 every day when he begins his ministry, but especially to supply 
 information which will make him an acceptable and successful 
 preacher of the Gospel. All instruction in scripture and theo- 
 logy is given in the vernacular which the student will have to 
 use as a Minister. He is constantly employed as a preacher, 
 district visitor and evangelist during his period of training. 
 Having finished his three years at the Institution, he is appoin- 
 ted as a Catechist on trial. Proving successful in practical 
 work he would become a catechist, and in a few years, 
 as he proves himself fit, he becomes a Probationer for the 
 ministry, and after four years' trial in that class he is publicly 
 recognised and ordained. The training for the work, both 
 theoretical and practical, is continuous and thorough. As to the 
 position of the native ministry a few seconds only is allowed 
 inc. We should do our utmost to support them. After their 
 divine call and careful training we should entrust them with as 
 nmch responsibility as possible. They should be expected to 
 preside and take the lead in matters connected with the church 
 or group of churches to which they are appointed. Baptism 
 and the ordinances generally should be committed to them. In 
 all respects people should be taught to look up to and respect 
 
 Divinity 
 
 School 
 
 tniining. 
 
 The 
 
 Minister 
 position. 
 
DTSOUSmON. 401 
 
 ilieiu as their spiritAial guides. There is one thing which Ti"kij I^ay. 
 has caused nie great trouble and I mention it in conclusion. 
 One of our most experienced aged members told me : The 
 ministers are not now as earnest in making known the 
 Gosjiel as formerly. They wear boots now and cannot walk 
 across paddy fields as they did, they do not get access to the 
 people as formerly. Probably there is a danger here of 
 over-training and thus unfitting for aggressive work. 
 
 J. G, SiioMK, Esq. M. A., B. L., Cliristo-Somaj, Calcutta, 
 said: — I aiM alraid we are going a little too fast in this matter Coins' too 
 and importing men into the ministry who where not always- ^'*'^*" 
 duly (pialified for it. We commonly speak of the three learned 
 protcssious — of law, medicine and theology — but wliile it would 
 l^e monstrous if doctors and lawyers were turned out with but a 
 smattering of learning in their departments, men are hastily or- 
 dained to the ministry which is intended for 'the perfecting of 
 the saints" without due regard to their intellectual and spiritual 
 attaiimieuts, with the natural result that tliey do not command 
 that power and intiuence over their people which they should. 
 This undue haste in multiplying ministers arose from an errone- 
 ous practice by which the administration of the sacraments was 
 vested excfusrrehj in the ordained minister, although tl>e Re- 
 formed Protestant Church had long ago repudiated the doctrine 
 of sacerdiitalism on which it was originally based. In conse- 
 (pience of this error, it was felt there could be no Church, 
 be its members only five or five nundred, unless there was an 
 ordained minister as its pastor, who alone could administer the 
 sacraments. Christians could meet together and pray, read the 
 word of God and exhort one another, but they felt that they could 
 not observe the Lord's Supper without the mediatorial office of 
 tlie ordained minister who occupied the same position as the 
 priest under the old covenant. This error found no sanction 
 whatever in the Scriptures. St. Paul, in his pastoral E])istles, 
 gives the minutest details as to what a bishop was required to 
 do — tliafc is, he was to teach, preach, exhort, rebuke, admonisii, 
 &c., ike, but there was not a single word anywhere in tliose 
 epistles enjoining him to administer the sacraments. And yet 
 that which is found nowhere, is made in the present day as the 
 chief function of the Christian ministry ? In this way, the status 
 of the Christian minister has heen lov>'ered and immense diffi- 
 culties thrown in the way of self-support. We must get rid or 
 this erroneous practice, as we have repudiated the erroneous 
 beliei on which it was originally based, and then our course will 
 be as simple as possible. We would then have pastors who were 
 not ordained ministers in the technical sense of the word The 
 most gitted brother or brothers in a congregation, be it large or 
 small, vvould do the pastoral work, — that is, lead the people in 
 worship, administering the sacraments as well, be their ordinary 
 51 
 
402 ^' CUVKGH TBAimNG AND VOSlTIOy OF ITS MmTSTRY 
 
 Thikd Day. 
 
 Whiit the 
 luiuistry 
 sliould be. 
 
 The call of 
 the Holy 
 Spii'it. 
 
 Bible study. 
 
 All educated 
 miaistry. 
 
 avocations in life what they niJiy, and only those would he 
 appointed to the work of the ministry properly so called, who 
 were ahlelike Tiniotliy to give themselves wholly to it, and who 
 by their superior gifts and education were properly qnalitied for 
 it. This plan was followed hy the Apostles — it is followed 
 now in the organisation of the IJrahmo Somajes tliroue:hout this 
 country, and thus while the Brahmo Somajes are independent 
 of all ])ecuniary help from Europe or America for tlie carrying 
 on of their theistic worship, Indian Christians it seems canuot 
 exist as a ('hurch, unless large pecuniary subsidies come from 
 foreign countries ! This is to be deeply regretted. Let a very- 
 few men be ordained to the miuisti-y, wh could be supported 
 hy the joint collections of many Churches and who, like St. 
 Paul, would have the cares, not of one Church, but of many, 
 and let, as in a family, the worship of each congregation be 
 committed to the hands of the elder brother or brotliers best 
 qualified for the same, who woidd freely give what they had 
 freely received, until such times when it could support a dulv 
 ordained pastor from the contributions of its member;;. 
 
 The Kev. T. J. ^cott, m.a., d.d., M E.C.,Bareilly, N.-W.P., 
 said: — As a first and all-important qualification in a Minister 
 I put the question of a distinct call by the Holy Spirit to the 
 work of the ministry, and this call is testified to the.iieart by 
 first, a feeling that " woe is unLo me if I preach not the Gosfiel," 
 and secondly there will be sucli hunger for suuls as Miss 
 Chalmers used to feel when pas.sing through the streets of Ediu- 
 boro. She would cry in her heart "O Lord, give me souls 
 to-day." Such an impression of duty and such yearning for the 
 salvation of others, marks a true call. In training the ministry 
 we should teach directly from the Bil)le rather than from 
 laboured volumes of dogmatic theology. I <lo not under- 
 estimate dogma or systematic theology, but I emphasize draw- 
 ing from the Word of God rather than from the controversies 
 of men. We have much still to learn from the Bible — the 
 Spirit of God is still guiding into all its truth. As to the 
 extent of ministerial education, if you ask me if I believe in an 
 educated ministry, I say yes, and also in an uneducated ministry, 
 where circumstances indicate a'more simple ministry among 
 poor people who can support the pastor. Moral qualification is 
 imjterative. I would give Greek and Hebrew to such as arc 
 qualified for it. When will more of our educated young men 
 cheerfully enter the Native Ministry, and not lay so much 
 stress on the question of salary and social position. When will 
 niore men of the type of Elijali and Paul rise u[i full of burning 
 zeal, and ready to endure hardship in the work of India's 
 redemption. This is our need to-day, men who will endure 
 hardness. In many matters, I'oreigners cannot be an example 
 in mode of life for the ministry India needs. Let ns pray 
 
Discussioy. 403 
 
 tlie Lord of the harvest to raise u}) tlie workmen re- Ticird Day. 
 quircc!. 
 
 The Kev. K. C. Chatterjee, A. P. M., Iloshyarpur, Punjab, 
 said : — Tiie object under discussion is one of tlie most important 
 that has been brought before the Conference, On the proper 
 training of the Native Ministry depend the welfare of the native 
 clinich and the extension of the Kingdom of Christ amongst the 
 heathen. I shall spend the five minutes granted to me in making- 
 a few rtmarks on some of its salient points. First of all, I Care in 
 remark, great care should betaken in selecting- suitable candidates selectiug 
 for training. They should not only be converted men, but men ^''^"•^'"'^^''^• 
 who have been called to the ministry and have consecrated them- 
 selves to the Lord's service, and felt the constraining influence of 
 " Woe be unto me if I preach not the Gospel of Christ." This 
 essential qualification is too often neglected and men are put 
 into the seminary who have no right to be there. In order to 
 ascertain their call, their own word alone should not be accepted. 
 Their fathers and brethren in the church should watch them 
 and give their testimony in their favour. When once their call 
 has been thus ascertained, there need not be much anxiety about 
 the degrees of B. A. and M. A. and other intellectual tests. For 
 whom the Lord has called for his work, he himself will qua- 
 lify. (2) When these candidates are admitted into the Semi- Need of Bible 
 nary, the Bible itself should form the principal subject for their 
 training. Introduction to the Bible, Systematic Theology, Church 
 History, &c., &c., have their importance and value and should not 
 be neglected. But their place should be subordinate to the Bible. 
 Large portions of the text itself, if not the whole text should be 
 critically taught. Our preachers ought to be men mighty in the 
 Scriptures. 1 have made these remarks because I have noticed 
 that most of the men turned out of our seminaries, whom I have 
 met are poor expounders of the Bible. They seem to know every- 
 thing about the Bible but the Bible itself. I would also suggest 
 that all our pastors and evangelists should be familiar with one of 
 tlie classical languages of the country, Arabic or Sanskrit. 
 This would make them powerful in meeting the learned classes of 
 this country, and also the members of the Ariya Somaj. (3) The Salary. 
 pay question ought not to be raised in a man's mind when he is 
 entering into the ministry, He should not bargain for the Lord's 
 service. The Missionary Societies may be relied upon to make 
 provision for his necessar}' wants and comforts. If they do not, 
 the Lord will. This has been my experience for the last thirty- 
 two years. (4) The question of position is a most vexatious 
 question. Dr. Hooper avoids the discussion of it in his very Position, 
 thoughtful pa[)er, and I do not wonder that he does so. I have 
 seen it discussed for the last thirty- five years without producing 
 any satisfactory result. It has no reference to the ecclesiastical 
 position of native ministers. This, as far as I knov/, is the same 
 
404 N. riinnf'ii tratntno anv roSTTTON of rrf^ i^iinh^try 
 
 Thied Day. as that of Foreign Missionaries in all the churches. It refers 
 to their secular position in the management of mission 
 affairs and the administration of mission funds. All foreign 
 missionaries, whether engaged in this country or sent 
 out from Europe and America, enjoy this prerogative. All 
 native ministers are denied it. There are two classes of native 
 ministers {a) — Pastors. The connection of these witii Mission 
 Societies is indirect and temporary. They are not the agents 
 of the Societies, but of Churches to which they minister. (/;) 
 The second class is variously called evanijelisis, nssktant 
 inissionaries and inissionaries. The connection of these with 
 Mission Scicieties is direct and permanent. They are the agents 
 of Mission Societies and not of the Indian (/hurches. They are 
 their agents in the same sense of the term as foreign missionaries 
 are. My full conviction is, that those of them who are fitted by 
 education and character to undertake the same duties and 
 responsibilities as the foreign inissionaries, ought to have the 
 same position. Equal responsibilities imply equal power. Not 
 to give them this power is to make an invidious distinction of 
 race and colour. Many reasons have been assigned for it, but none 
 of them are satisfactory. They are simply excuses. The present 
 policy of Missionary Societies to native ministers of this class is a 
 secular policy and ba^^ed on worldly principles. It is a policy 
 of injnstice, suspicion and distrnst, and cannot have the sanction 
 and the bhssing of the Master. Of course native ministers 
 might give up the question of position and be content to serve 
 the Lord in whatever position they are placed. Many of thcni 
 are most cheerfully doing so. 1 am speaking of it on practical 
 business principles. 
 Who arc The Rev. J. E. Padfield, u. d., C. M. S., .Masulipatam, 
 
 "Mnnstorsr gaid : — I do not think it is quite clear what is meant by the 
 " Native Ministry." It may be that by the term we are to 
 understand merely native ministers; but here again the term 
 is indefinite. In some missions age'nts are termed pasters or 
 sub-pastors, who in other missions would be called catechists. 
 I suppose, however, that we may take it tbat by the term minis- 
 ter is nndeistood all those who may have the sj)iritnal charge 
 of congregations and as distinct from Evangelists. The more 
 (Character of experience one gets, the more evident it is that the character 
 the Nativo of the Native l\tinistry is of pre-eminent importancf-. The life 
 Mmistry. ^^j^j giowth of the Church of (Christ, humanly speaking, depends 
 
 more upon this tiian upon anything else whatever. The mis- 
 sionary at best can see but comparatively little of the real inner 
 life of his people ; his visits can be but at intervals, and more 
 or less brief in duration. It is to the pastor that we must 
 look for inllnencing the congregation, to feed the flock of 
 (^brist. Viewed in this light, it is impossible to overestimate tbe 
 importance of the subject before us; no greater curse can be 
 
inflicted upon a people than a vicious or ignorant Priesthood ; Thirh Day. 
 and by this term I would include religious teachers of every 
 class and grade, of any sect or religion. I have witnessed 
 terrible s))iritual evil the result of bad teachers. Hence it is 
 that I magnify niy ofhce and think of the importance of my 
 own individual work. For many years I have been engaged, 
 chiefly in training and instructing mission workers. In our 
 institution at ]\[asulipatam, we have a Normal Department for 
 training schoolmasters, who obtain Clovernnieiit Normal Certifi- 
 cates, and a Divinity School or Department for training- cate- 
 ehists and candidates for Holy Orders. >Something has been Trainino- in 
 said about such training being in the vernacular. 1 am thank- tho voniacu- 
 ful to say that all our work is in the vernacnlur, Telngu, and l^r. 
 we also have a small literary department in which wo labour 
 to do some thing towards providing a Christian Literature in 
 the vernacular, for the Telugn Church generally. I say 1 
 magnify my office, for I feel that every day's work tells very 
 ilirectly upon the welfare of the Church of Christ in this land. 
 I think some of our Brethren are not sufficiently alive to the JVru.st, be a 
 importance of having the native ministry a well instructed one. '^^'pH infitrud- 
 T havo heard Missionaries say : " Oh ! I want good men, I do not ^^' 
 
 care for clever men " — as if a man might not be clever or well 
 instructed and at; the same time good ! Depend upon it, if we 
 do not have an instructed pastorate we shall have but an 
 ignorant people and in a country like this, with a people just 
 emerging ftom heathenism, we shall have as a consequence of 
 ignorance, a recurrence, in some form or other, of many of the 
 erroi's and heresies of tiie early Church. I look upon it as one of 
 the chief duties of Missionary Societies, at the present stage of 
 filings, to do their utmost to provide an enlightened well-instruct- 
 ed native ministry and to provide a carefully prepared Christian 
 Literature in the vernaculars. x\s to modes of doing this, I 
 think past experience, as well as mere abstract reasoning, ^hows ^""I'^j^^"'* 
 that we should avoid as Htuch as possible, taking untried inexpe- oxnerienopcl 
 rienced youths from our Boarding Schools and putting them into 
 charge of spiritual work. ^Vhatever may be the rule in other 
 countries, where the circumstances are diflrerent, it should be 
 a very rare instance, and only under very exceptional circum- 
 stances, that a candidate, however bright or clever, should be 
 taken direct from the Seminary and put into the ministry 
 without any experience. I may say that, with us, the rule is 
 for no studrut to be admitted into the I 'ivinity Schoid who has 
 not had some exfierience in the work and whose character has 
 not been thus tested, both as to personal piety and also general 
 fitness for the ministry. Our students are thus, to a certain 
 extent, experienced in Cbristian work, before admission into the 
 Institution, and this does away with the difficulty expressed by 
 a former speaker as to the training in pastoral work during the 
 
406 ^'• oiiiiRGii TRAiyTSfi a\^d poi^itton of it^ ministry. 
 
 Third Day. course of study. At the same time we do provide practical 
 work for tlie students, and they also are systematically trained 
 in honiilectics and tilings of a kindred nature. As to the curri- 
 culum, I am surprised that there should be any question as to 
 the necessity of Bible study in such Seminaries. The word 
 of GotI is naturally one of our chief text books and we not 
 only instruct in the letter, but we also endeavour to make our 
 Bible stii'iy of spiritual Ijonefit to the students. Indeed I think 
 that besides tlie actual knowledge acquired and the training 
 in modes and habits, one of the chief benefits to be derived from 
 a course in such an Institution is that the students come into 
 close contact with men of l.nger knowledge and wider experience 
 and riper spiritual character, whicli must, by God's blessing, 
 tend to form in them a deeper spiritual life. I cannot close my 
 remarks without drawing attention to the necessity of looking to 
 Influence of tlie n-i/e when you are choosing your candiiiate for the pastorate, 
 the minister's J need not tell you that whilst a good wife is of inestimable help 
 wif*"- in his work to a pastor, an unsuitable wife is linble to hinder his 
 
 work very much, if not to spoil it altogether. At the same time, 
 though this is a truism known to us all, it is, I fear, not s ) 
 much acted upon, in actual practice, as it should be. I know 
 of instances to the contrary. Personally I make a great point 
 of enquiring into the character and antecedents of the young 
 woman in view when a young agent expresses a wish to 
 marry, and I even bring pressure to bear when I think 
 the person unsuitable. I may also mention that, as th':' 
 most of the students in our Divinity School are married men, 
 wo take some steps towards instructing the wives, too, during 
 the period of training of their husba\ids. 
 
 The Rev. W. B. Boggp, d.d., A. B. M., Ramapatam, Madras, 
 said : — My work is in our Theological Seminary. It is only 
 twenty years since this institution was established ; it is therefore 
 comparatively young. I have come to hear about Ministerial 
 training work in other Missi(ms, and to learn what I can. 1. 
 \Vrnaeular ■'^'l f'^*^ ^^'"'"'^ i'^ ^"^' Seminary is in the vernacular. The great 
 toarhino-. majority of our students can be far more advantageously taught 
 in their own tongue than in any other. They are preparing for 
 work in small rural congregations where none can understand 
 English, and therefore their instruction is all in Telugu. As 
 the demand for religious teachers and leaders among the larj;e 
 numl)ers of professed Christians in our INIission has always been 
 so great, we have not been able to lin/it the privileges of the 
 Seminary to a few choice, well advanced students. Whilst scores 
 of Christian workers were urgently needed to meet the demand in 
 the villages we have been obliged to take into the Seminary many 
 young men who had enjoyed very limited instruction previously, 
 and give them what training we could, chiefly in the Bible «nd 
 tlie leading truths of the Christian religion. But the course of 
 
Discussio:s\ 407 
 
 stuilv is l)eing steadily raised and enlarged, so sis to be adapted T)iikd Day. 
 
 also to those who are more advanced. 2. The regular cour«e ^ foiir~vears' 
 
 of study extends over four years. 'I'heTelugu Bible may be said cuurso. 
 
 to be our principal text-book. Besides tlie careful analytical 
 
 study of the whole Bible, the course enibrnces Bil)le Gcoo;raphy ; 
 
 Outlines of Chronology and Ancient History ; Moral Science ; 
 
 Church History; Evidences of Christianity; Systematic; and 
 
 Pastoral Theology ; and Homiletics. Of course these are all very 
 
 elementary, asTelugti text books in these various branches are, 
 
 thus far, little more than outlines. Much work has yet to be 
 
 done in the production of suitable text books. 3. There is 
 
 one feature in our school which is perhaps peculiar. The Wives also 
 
 wives of our students, i.e., those who are able to do so, tanglit. 
 
 frequently take the fall course in the same classes with their 
 
 husbands. We consider this a great advantage, as it fits them 
 
 t) become Bible women and Zenana workers, and greatly to aid 
 
 their husband'* in ths.'ir Ministry. Last month eleven men and 
 
 six women completed the course and graduated. 
 
 The Rev. F. Ashceoft, m. a., Rajputana, Pr. M., Ajmere, 
 said: — I fear we are too often wrong in our choice of candidates. Candidates 
 In our great need of young men to train for the Ministry we should be 
 are too apt to fix upon likely young men, without much "^oiiverted 
 thought of their spiritual condition. If they are willing to be ™^"" 
 trained, we are willing to train them, and once trained they 
 become pastors or evangeli.^ts, even although they have given 
 no clear proof of being really converted men. AVe should not 
 leave it to young men to choose the ministry as they would any 
 other profession. Young men in India are not ripe for this, 
 nor are the churches ready for the ministry of young and 
 inexperienced men. It should be left to them to choose their 
 pastors from amongst themselves and they should be the most 
 exjierienced and most spiritual men among them. These might 
 be then trained in a simple way by the Missionaries. The men wriiat kiud 
 most eaoer for such work are not always the best, Augustine of trainiuL;- 
 and Ambrose in the early ("hurch had to have their duties thrust should be 
 upon them — so it should be here. When we have the men, oi^'"i- 
 how shall we train them? for they must be trained. We can- 
 not afford to have an ignorant ministry. Well, it seems tome that 
 the training should be less Western, should be more in accord- 
 ance with the real needs of our Indian Church, should be 
 more in harmonv with the pastor's position as one who feeds the 
 flock and seeks to extend it. We do not teach our students enough 
 of the Bible. We take too much for granted. We have 
 drunk it in witii our mother's milk, we have grown np surrounded 
 l)y a Bible atmosphere, they have not. The patient teaching 
 of tlie Bible must be the chief work in our Theological Semin- 
 aries. Then we want less Theology, especially the theologies 
 that have died lontr ayo. Instead of recall iny' them for the 
 
408 y. OnuRCH TBMMSO AND WSITION OF ITS MISJSTHY. 
 
 TiriKD Day. l,(.|-,ofi( oi'o\ir hi'wildorod students wenuiiht to devote our strength 
 to tnaking iheua ihoioughly acqnaiuted with Hinduism aiul Mu- 
 haminadanism in tlieir contrast to Ghiistiiiiuty. We should forjiefc 
 Sukrius ;iii(l dead theologies and train our men to com!)at error in their ag- 
 positi(jii. oresi^ivc work. The question of pay and position is a serious one, 
 
 but it is one that we must ftice and (ace honestly. We want 
 our best men to become pastors, and yet the pastor's position 
 socially is not the best. It is very inferior to that of" the well 
 paid Ensjlish teacher. It is all very well to say that the young 
 men ouo-ht to cheerfully sacrifice pav and position for fhc sake 
 of the work. Even in Scotland the majority of the students in 
 our halls will better their position by Ijccoming ministers, and 
 it is questionable how many of them would become students if 
 the case were otherwise. And in India the student is not free 
 to choose. A whole host of hungry relations look upon him as 
 a sure source of income, and they almost force him to ado{)t 
 that line of life which will benefit them most. U he becomes a 
 teacher, he will in a few years have a salary of Rs. 100. If lie 
 becomes a pa-^or, he will probably never have more thanRs. 40, 
 Wh:»t wonder is it that all our brigbtest lads are found chocsing 
 other professions? So long as one man in secular employment 
 gets a large salary, and another equal to him, or perhaps better 
 and nobler than he, gets a small one, botli from Mission funds, 
 the difficulty will continue to exist. We are no*: ripe, therefore, 
 for pastors entirely supported by the congregations. We should 
 have instead a class of ordained native mission.) rics paid from 
 the funds of the Home Societies, till the congregations are 
 strong enough to give a salary such as will comniand a really 
 suitable man. 
 
 Mr. W. H. C.MVU'BELL, M. A., B. D., L, M.S., C'uddapah, 
 Madras, said : — I am not an expert on these questions, but 
 with some 150 congregations under my charge, I have had 
 some opportunities of learning the needs of tlie people, 1 
 should like to emjjhasize Dr. Hooper's contention that our 
 Lfttliu iiiiiu- pastors, evangelists, and catechists should receive their theo- 
 iiig be in tlio logical training chiefly, if not altogether, in their vernacular, 
 vernacular. jj. j^^ .^ p-j-cat mistake to train according to Western standards 
 and Western methods men who are to combat Eastern errors and 
 lead I'^astern thought. It is extremely difficult fi.r us (Euro- 
 peans) wdth our peculiar training, and the habits of thought 
 which it has jiroduced, to understand the peojde amongst 
 whom we work and make them understand us. It would be a 
 fatal error to train our native brethren in such a way that 
 there should be a similar, aye, or it might I)e a greater gulf 
 between them and the masses of their countrymen. This is 
 what an exclusively English education leads to. I have heard 
 of men, able men too, who had given themselves so much to 
 English work that they declared tliernselves unal)lc to prepare 
 
DISCUS siox. 409 
 
 suitable tracts in their own language. Now the preparation of Third Day. 
 a gooil vernacular Christian literature is a work of supreme \m- Vcruii^lai- 
 portaiice. I hold that any methods of education which tend to litertiture 
 make the abler and more iiij^hly educated members of our Indian needed. 
 Churches unfit to take part in it are to be entirely deprecated. 
 Let us tiain the future leaders of our Churches in the language 
 of their fathers that they may be enabled to take their part in 
 leading the religious thought of the j)eople and preparing a 
 Christian literature, which shall have its influence, not on a 
 small select section, but on the whole body of the Christian 
 Church in ludia. 
 
 Kali Cu.\ran Banurji, Esq., m.a., b.l„ Calcutta, said, in 
 substance, that it was a fundamental mistake to assume that a 
 person qualified to be a missionary, was likewise qualified to be 
 a pastor. The training of Native Pastors had been defective. Teachers 
 because, for the most part, it had been taken iu hand by ^^°}^^'^^ '^^^^ 
 Missionaries without pastoral experience. It would be a srood o-!^' J!,^l,"f^ 
 
 ,,.1 1111 ft ■ "A^-/"! lyiiltr. 
 
 tJung, it arrangements could be made tor emuient pastors in 
 Europe and America to visit the Native Pastorate from time 
 to time. The system of recognising candidates for the ministry, 
 years ahead of the time when alone the proper indications of a 
 call were likely to become manifest, either to the men them- 
 selves or to the people over whom they might be placed, led to 
 results prejudicial to the interests of the Native Church. It 
 was also a mistake to suppose that indifferent pastors might do 
 for rural congregations. These j-eqnired the very best teachers. 
 The Rev. W. Hooper, d.d., C. M. S., Jabalpur, C, P., writer 
 of one of the papers, said : — I think we must have all felt this 
 afternoon what a pity it is that the Business Committee were 
 forced to have this meeting and that on women's work going on 
 together ; for surely the division is a cross one. Is not the Christ- 
 tian ministry, in its wider sense, female as well as male ? Is not 
 the same word, "Deacon" or " Deaconess, " use in the New 
 Testament for Christian women engaged in Christian work, as 
 St. Paul delights to apply to himself as Christ's Apostle? One 
 word may I be allowed about the word "Native," on which a "Native." 
 good deal has been said at this Conference, either for or against its 
 use I have never been able to see why my Indian brethren should 
 object to this designation. To my mind " Native" is a term of 
 respect and " For?igner " (which is its opposite) one of dispar- 
 airement, as is felt by English people, for instance, in France. 
 And I, as a foreigner here, look for consideration from my native 
 brethren and, I am thankful to say, I get it. My brethren wish 
 to substitute the word " Indian ; " but I consider that we are all 
 Indians ; our work and our hearts are in India, though we tnay 
 not happen to have been born here. All the same, I do not 
 think tiie introduction of the word "Native" into the title of our 
 subject this afternoon a happy one. For surely, in the considera- 
 
 'i:^" 52 
 
 V 
 
410 N. orjuncn tratning and position of its ministry. 
 
 Thied Day. 
 
 Position. 
 
 Oont.inuoil 
 study. 
 
 Spiritual 
 interoourse. 
 
 Studeiit>i' 
 wives. 
 
 Systematic 
 theology. 
 
 tion of the training and position of Christian ministers in this 
 (!Ountry, race has very little to say. What we want to know is, 
 how ministers, who have not been trained elsewhere, and who have 
 already received a certain position from other countries, shall he 
 trained, and what position they shall occupy, of whatever race 
 tln'y may be. With regard to the position, 1 think Mr. Lazarus' 
 statement a very suggestive one, that the present is a transition 
 j)eriod, and that the question of pay will ultimately be settled, 
 not according to race, but according to situation in respect of 
 civilization and intelligence. But I also feel very strongly, tliat 
 very little would be said or thought on such subjects as pay and 
 outward position, were the heart filled with the love of Christ. 
 One speaker bas mentioned his conviction, that minister^should 
 continue to be students after their appointment. This is of course 
 true, for without continually taking in, how can they give out ? 
 yet 1 think it is a truth which has its dangers. There is I'cal dan- 
 ger, specially in this enervating climate, of ministers becoming 
 too much mere students, and too little active. What makes me 
 feel this the more is that, owing no doubt to my own studious 
 habits, several of those whom I have trained have grievously 
 neglected their active duties for those of the study. I liked 
 greatly what was said on the need of free personal intercourse in 
 spiritual things between the teacher in a theological seminary, 
 and his students, I am sure that this is really more important 
 ilian getting men to pass examinations, and woe be to that divin- 
 ity college, where the latter is made the first object ! 
 
 I must confess that one thing in the discussion this afternoon 
 has disappointed me. I mentioned in my paper how puzzled 
 I was as to how pastoral theology was to be tanght in 
 divinity schools in this country. The only suggestion that has 
 now been made on the subject is, that the teacher slionld him- 
 self have had experience of pastoral work. But I have had 
 parishes, one in England and one in New Zealand ; but this fact 
 only increases my despair, for it shows me so clearljr what is 
 wanted, without showing how to get it! It is exceedingly im- 
 portant that the ivives of the students should receive some sort 
 of training, as well as their husbands. This I have always done ; 
 and this 1 considerd to be the great advantage of receiving the 
 families of married students, and an ail vantage far outweighing 
 tlie external inconveniences arising from having to provide more 
 room, &c. At the same time, I have never been able to see 
 with Mr. Maclaurin at the Calcutta Conference, how women 
 with children arc to receive tiie extensive training that their 
 husbands do; for surely we must not encourage the neglect of 
 home duties for those of the ministry of the Churcli ! But every 
 mini- tor's wife should be taught to Icnow her Bible ivell. The 
 last thing I would say is, that I cannot join in the disparagement 
 of systematic Christian theology which one speaker uttered. 
 
DTscvsswy. 41 1 
 
 I hope I need not say tliat I yield to none in making the text Tiixed Day. 
 of the Bible the princif)le subject of instruction to divinity 
 students. That is a thing I assume that we are all agreed on, 
 and if I have not said much about it in my paper, it is because 
 I thought there was no need. I also ai;ree that we have to 
 teach the students to understand and deal with Hinduism and 
 Islam. But these two together cannot take the place of sys- 
 tematic Christian theology. If non-Christian systems are to be 
 studied, is not tlie Christian system also to be studied, as a sys- 
 tem .' It is no use to be afraid of the word system ; there can 
 be no thought without system. And if you teacli the separate 
 facts and truths and prece[)ts of llie Bible witliout showing also 
 how they cohere in a system, you cannot enlist the thouijhf of 
 the students, and of those who are to learn of them, in the 
 Bi'ole. And the result will be, that because they ivill exercise 
 thought upon it, they will probably form to tliemselves wrong 
 systems. Systematic theology, in a word, cannot be avoided ; 
 and it you want to avoid crude and more or less heretical systems, 
 the best plan is to teach the right ones to your divinity students. 
 
 The Kev. J. P. Jones, m. a., A. B.F. M., Madura, writer Difference uf 
 of one of the papers, said :— This is a very difficult (piestion for us opinion, 
 to treat in such a way as to reach harmonious conclusions, for the 
 simple reason that the missionaries and missions differ so much 
 among themselves and in some respects, from most of the 
 native brethren, concerning ])reliminary considerations. For 
 instance our divergence of views is marked as to the amount of 
 emphasis and importance to be attached relatively to the self- 
 supjiort and the efficient character of the pastorate of the Church. 
 
 Some missions place first before themselves a self-supporting 
 
 ,,, , ' ,. . T , Ti \ 1 Con!>ideration 
 
 Church as a consummation immediately or speedily to oe ^^ geif-Sup- 
 
 aehieved. All, or nearly all, other matters must be shaped port. 
 with a view to this end. Others relegate the ({uestions of 
 self-support to the future, and give largest emphasis and 
 paramount importance to an effici<'iit and highly trained class 
 of pastors, men of large calibre and thorough training, who 
 can command the respect of the whole community. They ap- 
 point such men as Brothers Goldsmith, of Madras, to train 
 sucii a high class agency, the question of the immediate sup- 
 port of such men is not possible of solution ; and so foreign 
 funds are in part devoted to their salaries. We in the Madura 
 Mission have thus far lifted high the banner of self-support; 
 chief and almost exclusive emphasis has been placed upon the 
 necessity of each congregation or pastorate, supporting its own 
 pastor, so that foreign funds may be entirely diverted to other 
 Channels and work. 
 
 Inasmuch as our congregations are small and scattered, 
 the consequence is that no Church can jiay a high salary, and 
 the inevitable result of this is that our pastors are not conspicu- 
 
412 N. GIIURCH TRAimsO AND POSITION OF TTS MTNTFITRY. 
 
 Third Day. 
 
 Candidates. 
 
 Sympath y 
 Avith oriental 
 thought. 
 
 Training 
 mostly in the 
 Vernacular. 
 
 ous for large ability or broad training. We inufassal mission- 
 aries have much difficulty in meeting our city brethren on this 
 subject. Where are avc to get the Rs. 100, Ks. 150, lis. 200 to 
 pay as the monthly salaries of the B. A.'s and M. A.'s? 
 Wc are prepared to pay more to general evangelists and 
 district superintendents, but feel that the ])ride and glory 
 of the Church should from the Jirsi he in its oion pastors — 
 men who are supported entirely by the native Church. As 
 to candidates for training we, as other missions, receive young 
 men of piety and promise.' But we do not receive them as 
 "candidates " for the ministry. We do not believe it to be 
 wise to give to a man the promise or the impression that because 
 he is received into the school he is on the path that must 
 ultimately lead him to the ministry. We aim to take in young 
 men who sliow piety and possibilities of usefulness and say to 
 him: — " We will prepare you for Christian service; but you 
 must subsequently prove, by active work and life, your quali- 
 ficntion for ordination before that holy office can be promised 
 to you." This year we have taken ten such youths into our 
 Theological School, of whom we trust that some in after years 
 may climb up to the dignity and honour of the pastorate. I desire 
 to emphasize one point in my paper, and that is the need of a 
 training more in sympathy with the thought and life of the 
 country. I do not agree with the idea presented by one speaker 
 that we sliould abandon systematic theology; but I do believe 
 that we should do more and more to adapt onr theology, both 
 in its spirit and in the emphasis given to its various truths and 
 doctrines, to oriental ideas. There is an occidental and an 
 oriental way of seeing and reacliing truths, and our institutions 
 will never be fully useful until the latter spirit shall colour all 
 our methods of presenting truth, I may illustrate what I mean 
 by the divine attribute of Omnipresence. In the West a few 
 remarks only are needed to teach and explain it. In this land, 
 owing to the universal prevalence of pantheism as a basis of all 
 philosophy as well as of religion, it is necessary to enter into 
 full detail and explanation with a view to meeting and over- 
 throwing pantheistic error. In like manner the teaching of 
 homilectics and pastoral theology should not be the translation 
 or reproduction of works upon tiiese subjects from the West, 
 but original instruction appropriate lo the vastly different 
 conditions of pulpit and j)astoral work in this land. Above all, 
 the students should be brought face to face with the religious sys- 
 tems of this land, which systems they have to combat, and through 
 whose errors and truths they are to Hndaccess to the minds of the 
 people. Most of the training in our institution is given in the Ver- 
 nacular. I have learned by experience that English should be 
 very scantily usedasa medium of instruction, except where there 
 is full ability to understand and use it on the part of the students. 
 
End of Volume I. 
 Complete Index will be found at the end of Yolume II. 
 
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