Let brethren in the Ministry try the experiment, and tell their people of the wonders of God's grace:—that he has led his servants from our own Church in this land, and from the Presbyterian Church in Great Britain, in their work of evangelizing the heathen, and laying the foundation of the Church of Christ, to lay aside all national animosities, and rise above all denominational prejudices and jealousies—that he has given to the Presbyterian Church in England, and the sister Church in Scotland, a spirit of catholicity and liberality as exhibited in the previous part of this paper—and that, as a consequence, he is causing his Church to grow up in the region of Amoy in beautiful proportions, all the congregations under their care and ours also manifesting the same spirit of catholicity and liberality, submitting to each other according to the Divine command, working together with the utmost harmony, and, as a consequence, with wonderful effectiveness. Can you account for such things except by the energy of the Spirit of God? Surely it is not the spirit of the world, neither is it the spirit of the devil. Try the experiment, then, and see whether the wonders of God's grace will alienate the hearts of his people. Your Missionaries have no doubt—we can hardly understand how any who examine the subject can doubt—we are sure that no one can personally behold the work and yet doubt, that the wonderful blessing of God, which has accompanied the work at Amoy, has been both the cause and the result of this harmonious labor on the part of your Missionaries, and those from the sister Churches in England and Scotland. Therefore, we feel assured that the simple recital of the grace of God thus manifested, must influence the hearts of his people most powerfully, and therefore it is that we beseech the Church not to interfere with, and hinder the work of God. May we not refer, without being charged with disrespect, to the Synod of Jerusalem as a proper example for our General Synod? Peter says, "Why tempt ye God to put a yoke upon the neck of the disciples, which neither we nor our fathers were able to bear?" And then the decree, which the Synod sent to the Churches, runs thus: "It seemed good to the Holy Ghost and to us, to lay upon you no greater burden than these necessary things." The ecclesiastical "power which the Lord hath given" to his Church is "to edification, and not to destruction."

If the Missionaries be allowed to proceed in building up a Church, like our own, simply with reference to the evangelization of China, doubtless brethren in the ministry, and other influential men, could take occasion therefrom to prejudice the Churches against our work. They could do this, if they were so disposed, without any such occasion. But will they do it? We cannot believe that they will. They love the cause of Christ too well, and desire to see the world converted to God too ardently, to permit them to throw any obstacles in the way of our work, even though that work be not carried forward in the manner which they consider altogether the best. If we are right, these brethren will soon see that we are right, and however powerful the motive to be addressed to the desire of extending our own Church, they will find infinitely more powerful motives to be addressed to a more noble desire of the Christian heart. If our people have not yet learned, they should be taught to engage in the work of evangelizing the world, not for the sake of our Church in America, but for the sake of Christ and His Church, and when the Church thus built up is like our own, they should be fully satisfied. We believe they will be satisfied with this.

3. The only other supposed advantage I can now think of, is the advantage of carrying out the policy of our Church. This, in itself considered, might be regarded worthy of but little attention. Cannot—ought not—the Church change her policy if wrong, or if a better can be adopted? Surely her laws are not like those of the Medes and Persians. But the argument has been used with so much earnestness and perseverance, both in the Reports of the Committees and in the discussions in Synod, that it demands some investigation. Instead of the course pursued by the Missionaries being, as it is contended, contrary to, it is the true policy of our Church—the policy in existence long before the decision of 1857. If the course now required of them be the present policy of our Church, it is a mistaken policy, contrary to the very genius of our institutions, and ought to be corrected. It is so contrary to our time-honored Constitution that either it or the Constitution must be sacrificed. In order to save the policy it was found necessary during the past year to amend the Constitution by a clause so sweeping, that if the circumstances of a Missionary Classis require it, "all the ordinary requirements of the Constitution" may be dispensed with by the General Synod. Can it be that a policy which requires such constitutional changes can be the old and proper policy of our Church? But if the policy be continued we are not yet done with changes. The very name of our Church must be changed. It now is "The Reformed Protestant Dutch Church in North America." We must expunge the words "in North America," or must add India, China, and Japan, and every other country where the Church may undertake Missionary work. We know it has been said of this policy, "it is our settled, irreversible policy." Is every thing then to be regarded as unsettled and changeable but this policy of the Church? We answer, No. The Church may change her name, if she please, as she has changed her Constitution. Or she may change her policy. But there are certain fundamental principles of Church government which she may not change. Hence, even yet, the principles for which the Missionaries contend must remain the true policy of our Church, for they lie at the very foundation of Presbyterial order. A full discussion of this subject will come up most naturally when we discuss the evils of the course now required of us. I will now allude to only one fact. The Board of Foreign Missions was formed on this principle. If the Classes at Arcot and Amoy are to be considered integral parts of the Church in this country, related to General Synod like the Classes in this country, then the Missionaries at those stations properly should come under the Board of Domestic Missions. Suppose, according to the new plan, the Missionaries form themselves into the kind of Classis now required of them; what will be the relation of the Classis of Amoy to the Board of Foreign Missions? Is the Classis, in evangelizing the heathen around, to operate through the Board, or the Board through the Classis? The Classis at Amoy decide on a certain course of ecclesiastical procedure, or evangelistic labor, and the Board decides on another course; how is such a matter to be settled? Will it be said, there is no danger of such difficulty? The Classis and Board will both be composed of men with infirmities. Ask the Board whether there have not already been incipient difficulties, in the supposed clashing of the powers of the Board and the powers of the Classis of Arcot. But the Classis of Arcot as yet is little more than an American Missionary Classis. What will be the difficulties when it becomes an Indian Classis? But we are told, "keep the Mission and Classis distinct." Is the Mission, then, to attend to all the evangelistic work, and the Classis to do nothing? Or are there to be two distinct evangelistic policies carried on at Amoy, the one by the Mission, and the other by the Classis? Or is the Classis first to come over to the Synod, and so get to the Board in order to carry on the work around? Instead of this new plan being the settled policy of our Church, we believe it to be a solecism. When a Church is established among the heathen after our order, then is the true policy of our Church carried out. Let the present relations of the Missionaries to the Board and to their several Classes remain, and there will be no occasion for the clashing of the powers of the Board with those of any ecclesiastical body.

So much for the advantages. They are really disadvantages, leading to serious evils, which of themselves should be sufficient to deter the Church from inaugurating the policy proposed, or, if it be already inaugurated, to lead her to retrace her steps, and adopt a better and a consistent policy.

Now let us consider the real or supposed Evils (in addition to the above) of carrying out the decision of Synod.

1. It will not be for the credit of our Church. She now has a name, with other Churches, for putting forth efforts to evangelize the world. Shall she mar this good name and acquire one for sectarianism, by putting forth efforts to extend herself, not her doctrines and order;—they are not sectarian, and her Missionaries esteem them as highly as do their brethren at home—but herself, even at the cost of dividing churches which the grace of God has made one?

The decision of the last Synod may not be the result of sectarianism among the people of our Church. We do not think it is. But it will be difficult to convince our Presbyterian brethren and others, that it is not so. By way of illustration I will suppose a case. A. is engaged in a very excellent work. B. comes to him, and the following dialogue ensues:

B. "Friend A., I am glad to see you engaged in so excellent a work. I also have concluded to engage in it. I should be glad to work with you. You know the proverbs, 'Union is strength,' and 'Two are better than one.'"

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

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

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

2. It will be destroying a real unity for the sake of creating one, which, at the best, can be only nominal, and hence will really be a violation of Presbyterial order. It seems strange to us that it should be constantly asserted that we are striving to create a formal union between two bodies which are essentially distinct. There is nothing of the kind. There are six organized churches at Amoy. They are all Dutch (i.e. Reformed), and they are all Presbyterian, for the Dutch Churches are all Presbyterian. But they are Chinese, not American, nor English, nor Scotch. If these churches are not one, then it is impossible for two or more individual churches to be one. If schism in a Church be a sin, then the separation of this Church will be a sin, for it will be an actual schism. You can make nothing more nor less of it. If you say that schism is only an evil, then the separation of this Church will, at least, be an evil.

Perhaps it will be thought that schism is too hard a term whereby to designate the separation of the Church at Amoy. Never mind the word, then, but let us look at the facts. The proper Classis of Amoy, composed of all the churches of like order, and of the Missionaries, has proceeded, according to the order of our Church, to ordain and install native pastors, and to perform a few other necessary ecclesiastical acts. These pastors are now called on to separate from, and break up that body, through which they received their office! The opinions and wishes of these native pastors, as well of the native Classis, and the native churches, are all ignored! Are such things right? Are these the doctrines or policy of the Dutch Church? We are told that we need say nothing to the native churches on the subject. Is this right? Is the Dutch Church a hierarchy? Does the General Synod claim authority to order the division in such a manner of a Classis of the Church of Christ without the consent of that Classis? "What God hath joined together let not man put asunder."

In consequence of fallen humanity, there are evils which we call necessary evils. Such is the case of different Denominations of Christians in the same region of territory. They differ in sentiment on important (or supposed to be important) subjects, and because of this difference in sentiment, they can work together in greater harmony, and with greater efficiency, by being formed into distinct organizations. Such, however, is not the case of the six churches at Amoy, and others growing up under their care and the care of your own and the English Presbyterian Missionaries. Even when Churches agree in doctrine and order, it is sometimes better, and sometimes necessary, in consequence of geographical separation or national distinctions, to form distinct organizations. It is better, or necessary, that the Churches in Holland, and America, and South Africa, be ecclesiastically distinct. We do not call this an evil, for all the advantages of ecclesiastical courts and control are better thus secured. But suppose a case. There are, say, thirty Dutch churches in the city of New York. Now, suppose there were no others of the same order throughout this whole land: instead of allowing these churches to remain one organic whole—forming Classes and Synods, as the growth and convenience may allow and direct—it is proposed to take one-half of these churches, form them into a distinct organization, thus depriving them of ecclesiastical relations to the other half, and attach them to an ecclesiastical body in China—a nation of different customs and different language. How should we designate such an act? The first part would be schism, and the last part would be folly. The only difference between such a procedure and that required of us is, that the churches at Amoy have been gathered partly by our instrumentality, and are dependent partly on us for instruction. If our Presbyterial order be scriptural, all these churches at Amoy, growing out of each other, are bound to associate together, ecclesiastically. It is their duty to submit to each other. They would also be bound to submit to the Church of the same order in England and America, and every other country throughout the world, if it were possible and convenient. But such relation is not convenient, or possible. Therefore, we must choose that which is possible and most convenient. It is possible, and it is convenient, that they associate together. It is not possible that they all be subject to the Church in England, and, at the same time, to the Church in America. It is not convenient that they all be subject to either of these Churches. We do not think it is convenient that one-half of them be subject to either of these Churches. Besides the sin, or evil, of schism, they never can be properly represented in the higher ecclesiastical bodies of either of these Churches. They never can have an Elder present (I speak now of their connection with the Church in America, for this is the subject before us). They never can have a full representation of ministers. Only very seldom can they have even one minister present. He usually will only be one who is ill, and consequently not a proper representative. The native element, i.e., the chief element of the Church can never be represented at all. The representation, at the best, will only be a representation of your Missionaries, not at all of the Chinese Church. Therefore, we assert that such a union would not be real, not even apparent, only nominal. In striving after it, we are pursuing a chimera, destroying a substance for the sake of a shadow.

But it is offered as an objection to our views, that the Presbyterian Church (O.S.) has Presbyteries and Synods in India and China. Yes, they have three Presbyteries and a Synod in India, and have had for twenty years. But even yet there is not so much of a native element in their whole Synod as there is already in the little Church in the region of Amoy. As an ecclesiastical body, it is not Indian in its characteristics—it is American. So with all their Presbyteries in Siam and China, with the exception, perhaps, of the Presbytery at Ningpo. They are American Presbyteries, not native in their character.[2]

[Footnote 2: The following statistics are from the Minutes of General Assembly, 1863.

Synod of Northern India—Was organized in 1841. Is composed of three Presbyteries. Now has 19 ministers (only one of these is a native pastor); 9 churches; 246 communicants. (How many of these are natives not reported.)

Presbytery of Canton—Has 4 ministers; no native pastor; 1 church; 12 communicants. (How many of these are natives not reported.) Presbytery of Ningpo—Has 8 ministers; no native pastor; 2 churches; 111 native members.

Presbytery of Siam—Has 6 ministers; no native pastor; 1 church; 8 communicants. (How many of these are native members not reported.)

Presbytery of West Africa—Has 9 ministers; no native pastor; 6 churches; 191 communicants (probably all natives.)

Are these ecclesiastical bodies respectively Indian, Chinese, and African in their character? or are they all essentially American? Yet these are the bodies to which the Committee of General Synod of 1857 referred when they said, "As to the difficulties suggested" [by the Missionaries at Amoy] "respecting the delays of carrying out a system of appellate jurisdiction covering America and China, it is enough to say, that the Presbyterian Church (O.S.) finds no insuperable difficulties in carrying into operation her system, which comprehends Presbyteries and Synods in India as well as here." Why should there be many insuperable difficulties so long as these bodies remain American Missionary bodies, instead of being native ecclesiastical bodies? Practically they do not need representation in the Church at home more than our Missions need representatives in the Board of Missions. In the aggregate of all the above-mentioned ecclesiastical missionary bodies, there is but one native pastor, and this, as might be expected, so far as we are aware, furnished the only case in which difficulty has occurred. Doubtless in the instance referred to, the native pastor was in error, and, as he found some insuperable difficulty in getting his case before the General Assembly, a similar effort is not likely soon to be made.]

So is the Classis of Arcot appealed to. Such appeals put us in a somewhat painful position. As with the Presbyterian bodies just mentioned, so with the Classis of Arcot. We have no rivalry with the brethren there, and do not wish to say a word that looks like stricture on their policy. We do not utter a word of this kind, except in self-defense. We rejoice in all their successes. But the time will come, if the blessing of God continues to follow their labors, when they will be compelled to adopt our principles. The Missionaries at Arcot are not properly pastors of the native churches. They exercise the pastoral office only temporarily, until native pastors are raised up. Their relation to the Synods in this country is not like that of the other Classes of our Church. They never have had and never will have a proper representation in these higher courts. They have never had a native elder present. They never have even a partial representation of ministers, except under the afflictive dispensations of Providence. For several years past they would have been without any representation at all, but for the fact of one of their number being in this country whose ill health forbids his return to that field of labor. It is by being unfitted to be a member of the Classis that he becomes able to be a representative of the Classis in the Synod! At the present time, because of the still American character of their body, they may feel no serious inconvenience. If our position had been like theirs, occupying the ground at Amoy alone, possibly we should have done as they have. We should have understood well enough that the connection of the native Church with the Church at home could only be nominal. But if our Church desired this, so long as it did not injure the native Church, we probably should have made no objections.

But we are told that it is not desired that this connection with the Church in America should be perpetual. It will last only until the Church at Amoy has sufficient development to stand alone. Then, of course, our Church will consent to the separation. (A very different doctrine, by the way, from the "assertion" of the committee of Synod that the Church can not "voluntarily relinquish its powers.") After that, the churches at Amoy which have been under our care, and those which have been under the care of the English Presbyterians, may again unite in one Denomination, if they see fit. This sounds pretty well. But look at it. First separate the churches long enough to engender rivalries and allow prejudices to grow up, and then attempt to unite them, and what will be the result? Unless they have a more liberal spirit than is usual in the churches in this land, instead of making one denomination out of two, we shall have three. But who shall be the judge when the proper time has arrived to liberate the Church in China, if the opinions of those on the ground, and of the native churches, are all to be ignored?

3. It will injure the efficiency of the Church at Amoy. Besides the objection—which the heathen will thus, as readily as the irreligious in this country, be able to urge against Christianity—furnished by the increase of Denominations, it will deprive the churches of the benefit of the united wisdom and strength of the whole of them for self-cultivation and for Christian enterprise, and will introduce a spirit of jealous rivalry among them. We know it is said that there need be no such result, and that the native churches may remain just as united in spirit after the organization of two Denominations as before. Such a sentiment takes for granted, either that ecclesiastical organization has in fact no efficiency (such is not the doctrine of our Church), or that the Chinese churches have arrived at a far higher state of sanctification than the churches have attained to in this land. Do not different Denominations exhibit jealous rivalry in this land? Why, your Missionaries are already frequently charged with being too liberal towards their English Presbyterian brethren in giving to them members and churches which, it is said, properly belong to us. Is Chinese human nature different from American?

In consequence of such division, the native Churches will not be so able to support the Gospel among themselves. Look at the condition of our western towns in this respect. Why strive to entail like evils on our Missionary churches? Their strength will be weakened for evangelistic effort. Their Missionary efforts is one of the most striking and praiseworthy characteristics of the Amoy churches. How will they be shorn of their strength by division and necessary rivalry! Besides this, if the connection with the Church at home be anything more than nominal, our churches should, in part at least, work through the Church at home. No? Then why form the connection?

4. Instead of the Dutch Church being the Presbyterian Church at Amoy, it will only be a small Church, bearing about the same proportion to the other Christian Churches there, that it does to the other Churches in this land. Why is not the Dutch Church the principal Presbyterian body in this land? Unless we are mistaken in regard to its excellency of order, it has all the adaptedness, and it was here first. Do you wish a similar result in China?

* * * * *

That it may be seen whether the Missionaries of Amoy have asked of our Church to "surrender the Constitution, the policy, the interests of our Church," "nay, even their own welfare, and that of the Mission they are so tenderly attached to"—whether what they ask for "is flatly in the face of our Constitution and order"—whether the "Synod has no right to form, or to authorize any such self-regulating, ecclesiastical body, or to consent that any Ministers of our Church should hold seats in such a body"—whether, "if we do it, we transcend the most liberal construction which has ever been known to be given to the powers of the General Synod"—whether, by granting the request of the Missionaries, "we violate our own order, our fundamental principles, the polity to which we are bound by our profession, by our subscription, by every tie which can bind religious and honorable, men"—I will append the resolution which was offered by me in the General Synod as a substitute for those offered by the Committee. If it called for declamation like the above, well. These are the words:

Resolved, That the Synod learn, with gratitude to God, of the great progress of the work of the Lord at Amoy, and in the region around, so that already we hear of six organized churches with their Consistories, and others growing up, not yet organized; two native Pastors, who were to have been ordained on the 29th of March last, and the whole under the care of a Classis composed of the Missionaries of our Church and the English Presbyterian Church, and representative Elders of the several churches. It calls for our hearty gratitude to the Great Head of the Church, that the Missionaries of different Churches, and different countries, have been enabled, through Divine grace, to work together in such harmony. It is also gratifying to us that these Churches and this Classis have been organized according to the polity of our Church. Inasmuch as the Synod of the English Presbyterian Church has approved of the course of their Missionaries in uniting with ours in the organization of the Church at Amoy, after our order, therefore, this Synod would direct its Board of Foreign Missions to allow their Missionaries to continue their present relations with the Missionaries of the English Presbyterian Church, and the churches under their several care, so long as the present harmony shall continue, and no departure shall be made from the doctrines and essential polity of our Church, or until this Synod shall otherwise direct.

Some, after reading the foregoing discussion, will be ready to say to us: "Your views are in the main correct. It would have been better if Synod had decided otherwise, but the decision has been made, and we must put up with it." We answer, Not so. We must obey Synod, but may not the Church change or improve her decisions? Here is one of the good things we hope to see come out of this mistake of the Church. Jesus rules, and he is ordering all things for the welfare of his Church and the advancement of his cause. Sometimes, the better to accomplish this end, he permits the Church to make mistakes. When we failed in former days to get our views made public, it gave us no anxiety, for we believed the doctrine that Jesus reigns. So we now feel, nothwithstanding this mistake. The Master will overrule it for good. We do not certainly know how, but we can imagine one way. By means of this mistake the matter may be brought before our Church, and before other Churches, more clearly than it would otherwise have been for many years to come, and in consequence of this we expect, in due time, that our Church, instead of coming up merely to the standard of liberality for which we have been contending, will rise far above anything we have asked for or even imagined, and other Churches will also raise their standard higher. Hereafter we expect to contend for still higher principles. This is the doctrine: Let all the branches of the great Presbyterian family in the same region in any heathen country, which are sound in the faith, organize themselves, if convenient, into one organic whole, allowing liberty to the different parts in things non-essential. Let those who adopt Dutch customs, as at Amoy, continue, if they see fit, their peculiarities, and those who adopt other Presbyterian customs, as at Ningpo and other places, continue their peculiarities, and yet all unite as one Church. This subject does not simply relate to the interests of the Church at Amoy. It relates to the interests of all the Missionary work of all the Churches of the Presbyterian order in all parts of the world. Oh that our Church might take the lead in this catholicity of spirit—instead of falling back in the opposite direction—that no one may take her crown! But if she do not, then we trust that some other of the sacramental hosts will take the lead and receive too the honor, for it is for the glory of the great Captain of our salvation, and for the interests of His kingdom. We need the united strength of all these branches of Zion for the great work, which the Master has set before us, in calling on us to evangelize the world. In expecting to obtain this union, will it be said, that we are looking for a chimera? It ought to be so, ought it not? Then it is no chimera. It may take time for the churches to come up to this standard, but within a few years past we have seen tendencies to union among different branches of the Presbyterian family in Australia, in Canada, in our own country, and in England and Scotland. In many places these tendencies are stronger now than they have ever before been since the days of the Reformation. True, human nature is still compassed with infirmities even in the Church of Christ. But the day of the world's regeneration is approaching, and as it approaches nearer to us, doubtless the different branches of the Presbyterian family will approach still nearer to each other. God hasten the time, and keep us also from doing anything to retard, but everything to help it forward, and to his name be the praise forever. Amen.



Appendix A.

Further to illustrate the unity of the Churches under the care of the two Missions, I will transcribe from the Reports of the Amoy Mission, for the years 1861 and 1862.

From the Report for 1861. Dated Feb. 24. 1862.

Our work is so interwoven with that of the Missionaries of the English Presbyterian Church, that we cannot give a full report of the state of our Churches and out-stations without including in it a partial report of some of their stations. We have, therefore, thought it best, both on this account, and because the Churches gathered by us and by them are really one, to give statistics of both Missions with brief remarks. These, besides simplifying the matter, will enable the Church at home to become better acquainted with the real progress of the cause of Christ in this region.

Missionaries and Assistant Missionaries of the Reformed Dutch Church at Amoy, at the close if the year 1861. [Here follow their names, and remarks concerning them.]

Missionaries and Assistant Missionaries of the English Presbyterian Church at the close of the year 1861. [Here follow their names, and remarks concerning them.]

Tabular View of the Churches and Mission Stations under the care of the Reformed Dutch Church, and English Presbyterian Church, in Amoy and vicinity.

- Native No. of Rec'd Churches and helpers Church during Mission sustained Members, the Stations. by Mission. Elders. Deacons. Jan. 1, 1861. year. - First Church at Amoy 3 4 4 102 24 Second " " 2 4 4 78 13 Church at Chioh-be 2 4 4 47 5 " Peh-chui-ia 3 2 .. 25 3 " Ma-peng 2 2 3 33 6 Station at An-hai 3 .. .. 7 23 " Khang-khau 1 The Church members at this Station are reckoned to the Church at Ma-peng. " Kang-thau 1 The Church members at this Station are reckoned to the First Church at Amoy. " E-mng-kang 1 The Church members at this Station are reckoned to the First Church at Amoy. " Chiang-chiu 2 -

- No. of Churches and Church Under Mission Members, suspension Stations. Dead. Excommunicated. Dec. 31, 1861. Dec., 1861. - First Church at Amoy 2 2 122 4 Second " " 1 1 89 1 Church at Chioh-be 1 .. 51 3 " Peh-chui-ia 1 .. 27 1 " Ma-peng 1 1 37 3 Station at An-hai 1 .. 29 ... " Khang-khau The Church members at this Station are reckoned to the Church at Ma-peng. " Kang-thau The Church members at this Station are reckoned to the First Church at Amoy. " E-mng-kang The Church members at this Station are reckoned to the First Church at Amoy. " Chiang-chiu -

- Infants Colporteurs Churches and baptized sustained Mission during by Native Benevolent Stations. the year. Church. Contributions - First Church at Amoy 13 1 } Second " " 11 1 } $471.33 Church at Chioh-be 5 1 200.29 " Peh-chui-ia 3 ... ...... " Ma-peng 3 ... ...... Station at An-hai 4 ... ...... " Khang-khau The Church members at this Station are reckoned to the Church at Ma-peng. " Kang-thau The Church members at this Station are reckoned to the First Church at Amoy. " E-mng-kang The Church members at this Station are reckoned to the First Church at Amoy. " Chiang-chiu -

[Then come remarks about native helpers, not included in the above; Schools sustained by each of the Missions, and by the native Churches; Theological Class; Students sustained by each Mission.]

Remarks on the above Tabular View.

The two Churches at Amoy, and the one at Chioh-be are under the care of the Missionaries of the Reformed Dutch Church. * * * * * *

The Churches at Peh-chui-ia and Ma-peng, are under the care of the Missionaries of the English Presbyterian Church. * * * * * *

The Congregation at An-hai is under the care of the English Presbyterian Missionaries. It has not yet been organized into a Church. It is so far removed from Amoy that it cannot conveniently be placed under the supervision of either of the Consistories. * * * * * *

Khang-khau is a station under the care of the English Presbyterian Mission. * * * * * *

Kang-thau is under the care of the Reformed Dutch Mission.

E-mng-kang is a suburb of Amoy. The Congregation worshiping there belongs, mostly, to the First Church at Amoy. The Station is under the care of the English Presbyterian Mission. * * * * * *

Chiang-chiu is a large city, some twelve miles or more beyond Chioh-be, and about thirty-five miles from Amoy. In times past, several efforts have been made to establish a Station at Chiang-chiu, but always without success, until during the past year. At the close of the year there had not yet been any baptisms at that Station. Since the beginning of this year, there have been several. The Church members are reckoned to the Church at Chioh-be, and are under the oversight of the Chioh-be Consistory. Both Missions work as one at Chiang-chiu. Each Mission is to furnish half the expense. To simplify the work, it was thought best that one Mission be responsible for the control of the Station, and direct the work. At present this is the Mission of the Reformed Dutch Church. If the work be prospered, it is proposed to form two Stations, one under the care of each Mission.

[The remaining part of the Report, having no bearing on the subject before us, need not be quoted.]

From the Report for 1862.

[It will be sufficient merely to transcribe the Tabular View, and add one or two explanatory remarks.]

Churches and Mission Stations under the care of the Reformed Dutch and English Presbyterian Missions at Amoy, December 31, 1862.

- No. of Died Members, during Excommunicated Dec. 31, the during Elders. Deacons. 1861. year. the year. - First Church at Amoy 4 4 122 6 2 Second " " 4 4 89 ... ... Church at Chioh-be 4 4 51 1 ... " " Peh-chui-ia 2 2 27 ... ... " " Ma-peng 1 3 37 2 ... Station at An-hai .. .. 29 2 ... " " Khang-thau The members at this Station are reckoned to the First Church, Amoy. " " Kang-khau The members at this Station are reckoned to the Church at Ma-peng. " " E-mng-kang The members at this Station are reckoned to the First Church, Amoy. " " Chiang-chiu The members at this Station are reckoned to the Church at Chioh-be. " " Go-chhng " " Te-soa " " Khi-be -

- No. of Under Infant Helpers Members, suspension baptisms supported by Dec. 31, Dec. 31, during Native 1862. 1862. the year. Church. - First Church at Amoy 139 4 17 1 Second " " 100 3 2 1 Church at Chioh-be 70 2 9 1 " " Peh-chui-ia 30 ... ... ... " " Ma-peng 38 ... ... ... Station at An-hai 30 ... ... ... " " Khang-thau The members at this Station are reckoned to the First Church, Amoy. " " Kang-khau The members at this Station are reckoned to the Church at Ma-peng. " " E-mng-kang The members at this Station are reckoned to the First Church, Amoy. " " Chiang-chiu The members at this Station are reckoned to the Church at Chioh-be. " " Go-chhng " " Te-soa " " Khi-be -

[Of the three new Stations, Go-chhng and Te-soa, are under the care of the Reformed Dutch Mission, Khi-be under the care of the English Presbyterian Mission. The other Churches and Stations as in previous Report.]

The Board of Foreign Missions, being simply the organ of Synod, felt bound in their Report to eliminate, as far as possible, all the Presbyterian elements from the above Reports of the Mission. By so doing, we think that they, undesignedly of course, keep our Church in ignorance, not only of the absolute unity of the Churches in the region of Amoy, but also of the real progress of the cause of Christ and of the Church of our order there. Among the members set down to our churches are those who belong to stations under the care of the English Presbyterian Mission, as is shown by the Tabular Views. The Church at home, not aware of this fact, gives to their Mission credit which does not belong to them; and then, when, in the progress of the work, new churches are organized at these stations, and these members are set off to them, because they belong there, the Dutch Mission is charged with deficiency of denominational feeling, in giving to the English Presbyterians that which, "by all rules of Christian courtesy and harmonious Missionary action," belongs to the Dutch Church. Is it well that we should be disputing among ourselves concerning who shall have that credit which all belongs to Christ? I know it has been asked, with disapprobation, by very high authority (not, indeed, by the Board) concerning the unity of the Churches at Amoy—"how it came to exist at all." In answer to such questions, let us consider one case, that of the Station, now Church, at E-mng-kang. It is near enough to the First Church, at Amoy, to be under its supervision. Doubtless, we might have said to our Presbyterian brethren, In gathering a church, we are willing to labor with you in preaching the Gospel, for no one will censure us for that, and we admit that, by all principles of our Church order, it would be altogether proper that the converts gathered in at E-mng-kang should be received and watched over by the First Church, at Amoy; but, by allowing this, there will be danger of unity between the Christians at E-mng-kang and Amoy ("that they all may be one"), which will be a violation of the important and radical distinction existing between them, because "some are supported by our funds, some by the funds of the English Presbyterians;" and then, when it becomes necessary to divide these Churches, for where there is such a radical distinction, "a division will necessarily come at some period, and the longer it is delayed, the more trying and sorrowful it will be," it will be found that the Church at Amoy can never "relinquish its powers and abnegate its authority" over the Church at E-mng-kang—therefore, rather than incur such risks of unity, we had better violate our principles of Church order at the commencement, and not allow the native Elders any responsibility in receiving and watching over the Church members. We might have acted on such principles, but shall we be censured for not doing it?

Let it be distinctly understood, that I do not publish the above Reports with such remarks with any design of throwing blame on the Board of Foreign Missions. The members of it, and the Missionaries, have had no feelings towards each other but such as are altogether pleasant. Perhaps the Board, in view of all the circumstances, has simply performed its duty. I add this Appendix only to illustrate the unity of the churches at Amoy, and show that the Missionaries have acted according to the doctrines of God's Word and the fundamental principles of our Church order.



Appendix B.

In the Christian Intelligencer of June 18, 1863, in the Report of the Proceedings of General Synod of Thursday, June 11, the last day of the session, appeared the following paragraphs:

"AMOY MISSION.

"Rev. Dr. Porter arose and said that he was about to utter what to himself was the gladdest and happiest word he had been permitted to speak during the Synodical sessions, delightful as they all had been. He was informed by his beloved brother Talmage, that by permission of Synod, he would like to express briefly his content, in the main, with the action which the Synod had taken respecting the Amoy Mission. It is of the Lord. He has melted all hearts together as one, for his own work and honor. We see eye to eye, and Zion may lift up her voice in thanksgiving.

"Rev. J.V.N. Talmage said he wished to express his gratitude to the fathers and brethren for all their kindness to himself and the Missionaries at Amoy. If the Synod has not arrived at the very best decision, he hoped it is the best under the circumstances. He felt no desire to disobey the Synod, nor will the Missionaries at Amoy. If we cannot organize a Classis at once, we will do the best we can. He had been defeated, and he had no qualms of conscience in submitting to the decision that had been reached."

I was willing to allow the previous, and, as I considered, very partial, report of the proceedings of Synod to pass unnoticed, but felt that I had no right to allow errors, such as are contained in the above two paragraphs, to remain uncorrected. Therefore I addressed to the editor the following note:

"To the Christian Intelligencer.

"Mr. Editor:

"In looking over the report of General Synod, as given in the last number of the Intelligencer, I find a very grave mistake in reference to the position taken by me near the close of the session. A similar mistake appears in the report made to the New York Observer.[3]

[Footnote 3: I addressed to the editors of the Observer a card, correcting the mistake which had appeared in their paper, and they published it.]

"When, in the order of business on Thursday morning, there seemed a suitable opportunity for me to address the Synod, I was sitting near Dr. Porter, and remarked to him that I wished to make such address. He said that he desired to speak first. He arose and addressed the Synod, in substance, as is reported. I was altogether surprised, for I had given him no authority to speak for me; neither had I expressed to him or any other man the sentiments he attributed to me. I felt that his speech was altogether unfortunate, for it seemed almost to demand of me a restatement of my views. But I felt, also, that it would be improper, then, to occupy the time of Synod with any further discussion, and contented myself with merely taking exception to Dr. Porter's statement, saying that I could not use the language he had just used.

"I also stated that although the Synod had not arrived at the best decision, yet perhaps it was the best under all the circumstances. As these circumstances seem to be entirely misunderstood by some, I may now explain them. I had remarked in the previous debate, and still firmly believe, that the decision of Synod, if it be fully carried out, would only be disastrous in its results, as far as the churches at Amoy were concerned. But there was another disaster to be apprehended. If the Synod had allowed the work of God to proceed at Amoy, as it had always been carried forward, and with such marvelous blessings from on high, for so many years past, it was feared that some of the members of Synod would use their influence in the Church against that Mission, to such an extent as possibly to cut off the resources of the mission. Such were the circumstances to which I alluded, and I was well understood, at least by some of the members of Synod. It seemed necessary to choose between two evils. My own opinion was, and is, that the Synod had chosen the greater evil, still I was willing to yield 'the benefit of the doubt,' and therefore remarked that perhaps (I used the word 'perhaps') the decision was the best under the circumstances.

"I did express for myself, and as I believed, in accordance with the views of the Missionaries at Amoy, that we did not wish, and never had wished to disobey the injunctions of Synod. Besides this, we were under obligations to do what was best for the churches under our care. If we were not allowed to do that which is absolutely best, we should do the best we could.

"I also expressed my gratitude that the Synod had manifested so much patience and Christian courtesy towards myself and the Mission, for with one or two exceptions, not an unkind word had been uttered.

"The closing sentence of my remarks being somewhat playful, might have been omitted from the report, but if thought worthy of publication, it should have been given correctly. I know that I can give it now with accuracy, almost verbatim. 'I have fought hard, and have been beaten; I could wish I had been able to fight better, but I did my best, and consequently have no qualms of conscience on the subject.' Does that mean that we had no qualms of conscience about 'submitting to the decision that had been reached?' No. It means that I was not responsible for the evils of that decision.

"It will, I think, serve the cause of truth, Mr. Editor, if you will be so kind as to publish this card in your next issue. If I was so unfortunate in the use of language as not to express sentiments similar to the above, I desire now to express them.

"Allow me also to ask whether you will open the columns of your paper for a full statement of the views of the Amoy Mission on the subject of the ecclesiastical relations of the churches under their care? I find that there is still altogether a mistaken impression among our churches on this subject. Our people who sustain the Mission have a right to know the condition of that Mission. From the report in the last Intelligencer, they will get no light on that subject, but will get the impression that some great mistake has been committed by the Missionaries at Amoy. Allowing this to be the case, the Missionaries have a right to be heard before the churches. Let the churches understand the matter, and decide concerning the mistake. The Missionaries have been desirous for years to get their views made public, but have not yet succeeded.

"Very truly, yours, &c, "J.V.N. TALMAGE." June 19, 1863.

Instead of finding my note inserted in the next number of the Intelligencer I found the following:

"REV. MR. TALMAGE'S LETTER.

"We have received from the Rev. J.V.N. Talmage, a communication respecting our report of his remarks at the close of the session of the General Synod, accompanied with a request that he be permitted to appeal through these columns to the Churches in support of his position. The communication is long, and perhaps we can give the substance of it briefly.

"1st. He wishes to correct the statement of Rev. Dr. Porter. And this he shall do in his own words, viz.:

"'I felt that his speech was altogether unfortunate, for it seemed almost to demand of me the restatement of my views. But I felt, also, that it would be improper then to occupy the time of Synod with any further discussion, and contented myself with merely taking exception to Dr. Porter's statements, saying that I could not use the language he had just used. I also stated that, although the Synod had not arrived at the best decision, yet perhaps it was the best, under all the circumstances.'

"So far Mr. Talmage, in disclaiming agreement with the statement made by Dr. Porter.

"We can, on this point, only express regret that there should have been either seeming or real difference. But as Brother Talmage confesses that our report correctly represents him as having said, that

"'Although the Synod had not arrived at the best decision, yet perhaps it was the best, under all the circumstances,'

"We therefore suppose that the report of verbal differences—if the spirit of the remarks be anything—between him and the gentleman to whom he refers, cannot be accounted as very serious.

"2d. As it respects the opening of these columns to a fresh discussion of the matter relating to the Amoy Churches before Synod, we have simply to say that we dare not give consent, for the following reasons: The Synod is the legislative body for the Church. The documents and statements respecting the Amoy Churches were full and thorough in the information imparted. Four sessions and more of the Synod were occupied with a careful preparatory hearing and final adjudication of the matter, and it is not the duty of the Christian Intelligencer to allow itself to be used as the agent of dissension among the Churches, and of opposition to the constituted authority of the Synod."

Whether my views were misrepresented, and whether I was charged with seeking a different object from that for which I had asked—I had not asked that the columns of the paper be opened for a fresh "discussion of the matter" which had been "before Synod," but "for a full statement of the views of the Amoy Mission," because of "mistaken impressions" in "our Churches"—the Church will be able to decide as accurately as myself. But I wish to say this much. Your Missionaries do not consider that by becoming Missionaries they lose their rights as men, and Ministers of the Dutch Church. They have the right to expect that, when away from home, their reputation will be protected. When mistaken statements concerning their views get abroad in the Church, there should be, and we believe there is, a responsible party whose duty it is to correct such statements. At any rate, a paper which professes to be the organ of the Dutch Church, has no right to refuse to the Missionaries themselves the privilege of correcting mistaken statements of their own views and their own language, that appear in its columns. The Editor doubtless is responsible for what appears in his paper. He may refuse to publish improper articles, but he may not garble and misrepresent them without incurring reproof. The expense of publishing in pamphlet form corrections of mistakes which appear in the columns of a newspaper, is too heavy a tax to impose on any of the Ministry of the Church, especially on your Missionaries; and, even then, the corrections can be read by only a small portion of those who read the misstatements.

THE END