3. In the helpless condition in which we have left him, he has a new wrong now, because when he votes he is of political importance. If you will read "Lend A Hand," you will find an illustration where the Indians in North Carolina had become citizens and had votes, and because those votes were cast against the powers that be, they were willing to go all lengths, even to closing the schools, in order to accomplish their purposes.

And this is to be more and more a vital question, as more and more they are becoming citizens. We talk about "dirty politics!" Is it not a proper name, when, in order to get votes, schools are to be closed and children left in ignorance?

4. There is no earnestness of purpose in a majority of the Government officials to protect him from wrong. To show exactly what I mean; recently, in Southern California a lot of land grabbers took from the Indians their land. When private individuals ascertained the facts, complaint was made and an order was issued for their removal. The time fixed was March 1st. On July 1st inquiry was made, and the agent said the order had been carried out. But individual examination showed the settlers to be there still, and five saloons open in defiance of law.

In a similar way recently, the representative of one of our philanthropic societies had arrested an agent who had committed a crime. It was so clear a case that he was found guilty at once. Let us hear this travesty of justice. The law required a fine and imprisonment both. The fine was placed by the Judge at twenty-five cents, which the Judge paid himself. The term of the imprisonment he made one day, and told the Sheriff to allow the jail, in this case, to be the agent's own comfortable home. Shall we be obliged to constitute Law and Order Leagues to see that the laws of the United States are executed?

This is the awful background as the starting point for this discussion. Some people question whether or not there is a personal devil. If any man would study the Indian question he would be convinced there was not one only, but a whole legion of them.

But, friends, so long as these are facts, there is an Indian question, and there is going to be one until these things are settled. There is nothing ever settled in this world till it is settled right. In the progress that has been made in opening up the possibility to the Indian, of civil rights, we may be inclined to relax our efforts in his behalf. The passage of the Dawes Land in Severalty Bill was, indeed, a great day for the Indian. It opens the door by which he can have a home on land of his own and become a citizen, with all the privileges thereof. Here, at last, is solid ground upon which he can stand. But we must not forget that that bill is but the commencement of what is needed. He is but a child with new rights truly, but in his ignorance he does not know what they are. He is surrounded by enemies as before. While he has the law and the courts, the nearest Judge may be one hundred to three hundred miles away. He must be brought more under the care of the judiciary.

The Indian Bureau, as at present constituted, cannot do for him what he needs. This is a part of the political machine, and its appointees are selected because they have done good service as ward politicians. It has been well said that such a Bureau is no more fitted to lead these people aright than Pharaoh was to lead the Israelites out of their house of bondage.

To show how even some good men fail to comprehend the situation is evidenced by the proposed "Morgan Bill," which in its practical working would give the Indian Agent—already a despot—even more power than before. By that bill he is made chief Judge, with two Indians as associate Judges; and the agent is given power to select the jurors when a jury is demanded. What a travesty of justice, to make the present agent a judge and give him power to select the jury. With such a bill the friend of the Indian may well say: Oh Lord, how long! We must demand that all Indians, whether on the reservations or not, shall be given full protection of righteous laws, and that the tyrannical methods of the past shall forever cease.

But, with the solid ground of the Dawes bill beneath, and the further protection of the judiciary certain to be given at no distant day, he needs, more than all else besides, the Christian school and the Christian church. He now has "Land." If we are earnest and persistent he will soon have "Law." But, most of all, does he need "Light," and that light which is from above. All the laws we may enact the next hundred years will not change the character of a single Indian. To a considerable extent he is a superstitious pagan still. He needs Jesus Christ. He needs to learn the Fatherhood of God and the brotherhood of man. As it is a part of the Indian man's religious belief that his god does not want him to work and he will be punished if he does, it is especially necessary to touch his religious nature first. When he accepts the Christian's God, then he will be ready to go to work for himself. The taking up of the hoe and the spade is his first confession of faith. What has already been accomplished through the new laws giving him his civil rights, puts an added responsibility upon the church. It is the Indian's last chance. Our further neglect is his certain death. Shall we leave him with his "Land and Law" without God? Do we realize that we have lived with these original owners of our soil for more than two and one-half centuries, and yet, today, there are sixty tribes who have no knowledge of Jesus the Christ? Shall we allow longer such a stain? I know well the pressure of various claims in religious work at home and abroad, but in the light of what has been said, is not the duty of Christianizing the Indians a debt of honor, a "preferred claim," which should take precedence over others? In this way only can we partially atone for our "century of dishonor."

The history of the past few months, and the famous order with regard to the use of the vernacular, ought to arouse the church to new efforts. The probable instigators of it are known to friends of the Indian, and it shows the necessity of increased activity on our part. The order was despotism itself, and would have done credit to a Russian Czar. It was a blow aimed at the Indian's highest religious interests, and the President of the United States, instead of explaining and translating it, should have recalled it as an act unworthy of Christian civilization in the nineteenth century. Everything is still done to hamper the Protestant missionary work. The A.M.A. has a theological school, and the Government allows (?) it to teach a theological class; but, when the students are chosen and ready to come, the Government agents prohibit their coming. We have a young man who has been waiting for a year for a permit from Washington. The same obstructive policy meets us when we try to get pupils under the Government school contracts. And even after we have obtained the order from the Government to procure the pupils from a given agency, the Government will, at the same time, instruct the Agent to let no pupils go till the Government schools are full. In this way the Christian Indian parent has taken from him the right to send his child where he desires, for the Government stops his rations and annuities if he refuses to send to the Government school. The vote recently passed at the General Association of Congregational Churches in South Dakota ought to be taken up and echoed through the land, protesting against the assumption, by the Administration, of the right to control our missionary operations, dictating what pupils may attend our schools, or what language may be used in them.

In conclusion, let us gird ourselves anew for the struggle that is before us, to fight the enemies of Protestant Christianity, entrenched as they are in our Government, the Indian ring, the cattle kings, the land grabbers and the thousands whose selfish interest it is to keep the Indian ignorant. This is no holiday affair; it means earnest, determined work. We must give the Indian the Gospel of the Son of God as his only safeguard for the life that now is as well as that which is to come. Civilization, education alone can never lift the Indian to his true position. You may take a rough block of marble and chisel it never so skillfully into some matchless human form, and it is marble still, cold and lifeless. Take the rude Indian and educate him, and he is still an Indian. He must be quickened by the breath of the Almighty before he will live. It is religion alone which can lead him to the truest manhood, which will quicken his slumbering intellectual faculties and prevent him from being an easy prey to the selfishness and sinfulness of men. Let us support this society in its grand work, by our money, our sympathy and our prayers. Let us join in the fight, and by-and-by we will share in the triumph. Dr. Strieby, you can remember just before this society was formed, that it was a disgrace to be an abolitionist. It is a glory now. The day is not far distant, yea, its light is already breaking in the western sky, when it will be considered equally glorious to have helped save our Indian brother, by leading him back again to God. And while we are doing it, and as a means to this end, we must try to get this Indian ring by the throat and strangle its life. It has lived long enough on the blood of the Indian; let it die, and we will never say "the Lord have mercy on its soul," for it has none. If you have never been interested in the matter before, begin to-day; if you have never helped before, help now. Get in somewhere, get in quick, get in all over; do not stand around the edges looking on and criticising others; be sure you get your pocket book open, and send the Treasurer of the Association double what you did last year; do something, do anything. We have been playing at missions long enough. With our great wealth it is a disgrace that this work was not completed long ago. With an aroused and awakened Church the whole problem will be solved, for there will be no more Indians, but only brothers and sisters in Christ Jesus.

Let us fear nothing, God is with us and we shall triumph. "Truth forever on the scaffold, wrong forever on the throne, Yet that scaffold sways the future, and behind the dim unknown Standeth God within the shadow, keeping watch above his own."

* * * * *

REPORT ON CHINESE WORK.

BY REV. SIMEON GILBERT, D.D., CHAIRMAN.

1. Is it worth while to attempt Christian missions among the Chinese in our own country?

2. If so, of how much importance is it?

3. Who should do it?

4. If anything is to be done by us, how much should be done?

5. And is there any case of urgency about it?

To the first question we answer: Yes, verily! It is worth while. There is no form of Christian missions within the circuits of the earth more worthy of being done, and of being done with all possible alacrity and vigor, than this. The American Missionary Association is exactly the Society to do it. It is the glory of this Society to hasten to the rescue of the despised and the exceptional races and classes in our own land. It has already done grand things toward the evangelization of the Chinese among us. It has set an example, most conspicuous in the eyes of all the people, of definitely planning to make known to this peculiar people the Gospel of Redemption; a Gospel whose supreme peculiarity it is, that it is fitted to meet the inmost necessities of all men, of all men alike.

The success in winning the disciples of Confucius to the cross and the grace of Christ has been signal enough to show how completely practicable the undertaking is.

If it were not worth while to press our missionary effort among the Chinese right here in America, it would be absurd to talk of missionary effort among the Chinese in China. The importance of this work cannot be measured by its bulk. Nor is it to be estimated by any census of countable immediate results. It is a kind of work, which, according as it is done, or left undone; or as it is done with slack and nerveless hand or with vim and vigor, will test the very character of our churches; will touch the conscience and well-being of the nation; and will, without a doubt, have vital and decisive connection with the future of that most populous empire on the globe.

There is China, with its four hundred million souls, subject to a single sovereign—a heathen empire. Here is America, Christian America; the foremost republic among the nations, and soon to be the leading power among the Governments of the earth. It holds already the position of moral leadership in the far East. What shall be done with this leadership? Right here in our midst are some two hundred thousand representatives of that empire, every one of whom with hardly an exception hopes some time to return to his native Orient. What will the Christianity of America do for them?

There is an unmistakable providence of God in the presence, in the country, at such a time as this, of so many representatives of the great empire. Such providences are to be reverently heeded. They are as the banners of the Almighty, meant to lead forth His loyal people to the gracious conquest of the world. As for ourselves, what are we disposed to do about it?

This conquest of the world for Christ is not to be achieved by hap-hazard dashes. There is need of transcendent wisdom in the strategic methods of the campaign. We have not wisdom enough for this except as we have the wisdom to note which way the manifest hand of God is pointing for us. Then is the time for assurance, for obedience, and for enthusiasm in the fullest meaning of the term.

A few thousand Chinamen are here. The Chinese Empire is open to us—and more too! To doubt the practicability of the Christianization of the Chinese would be treason to the Gospel of Christ; would be blindness to the facts of Christian history, as well as to the foreshadowings of prophecy.

The success already in this department of the work of the American Missionary Association has been signal enough to amount to a demonstration. If suitably reinforced and pushed it might presently be made vastly greater than it has as yet been.

It is the glory of this Society to do precisely this kind of work. All its history and traditions, all the confidences and affection of the people in our churches toward it, favor the most resolute pushing forward of what has been undertaken.

The reactionary effect of this peculiar form of home-foreign mission work upon the Christian character and culture of our own people is of importance; of too much importance for it to be either safe or wise for us to neglect it. Suppose this work were to be neglected, this duty ignored, this clear providential summons slighted, what a mockery it would be of our professed zeal for foreign missions. The spectacle of what the Society is doing for the Chinese, especially of what it ought to have the power and the commission given it to do, is fitted to be peculiarly impressive, as an object lesson, to the nation. The radical character of a nation comes out in no other way so distinctively, as in the way it treats its weakest and most helpless subjects.

A grand part of the good done by the American Missionary Association has been in its influence, first on the conscience of the churches, and then, through this, on the moral sense and the moral sentiments of the nation itself. This has been the case as regards the nation's treatment of the emancipated negroes. It was this Society which, so promptly and gloriously, lifted up and bore aloft with something of a divine intrepidity, God's own banner of human rights and the divine sympathy. It is this Society which has done more than any other one agency, to revolutionize and harmonize the national sentiment as regards the rights of the Indian to civilization and to Christianization. If now the churches of our country will hasten to do their duty, as in sight of him who is Father of us all, towards our Chinese neighbors, it will not be long before the National Government will wake to its shame and wipe off the deep disgrace of its recent demagogy and international perfidy.

Moreover, a more complete mistake could not be made than to imagine that the Imperial Government of China is unobservant, whatever the seeming invincibility of its pride and exclusiveness. China is neither blind nor insensible. Japan has awakened; China is wakening. Its hour is at hand; the dust of ages is stirring. The Chinese wall is vanishing. The Supreme Government of the four hundred millions of the Empire is at length getting in touch with the other great and advancing Powers of the world. And the startling sublime fact of the new world sociability, if we will but see it, is giving tremendous urgency to every possible means of originating, multiplying, communicating, and sending on and around from nation to nation, the forces of the world-redeeming Gospel of Jesus Christ. We, therefore, are most earnestly agreed in the conviction that, not only is the noble work of missions among the Chinese in our country, now being done by this Society, of inestimable value, but that it ought by all means to be greatly and immediately enlarged and re-enforced.

That great missionary, St. Paul, once said—and he may have often said it—that he gloried in his own infirmities; adding that the power of Christ might rest on him. This is our glory—if we have any. Here is this American Missionary Association; and over against it, face to face, is China. What proportion is there between the two? How preposterous, one may say, the thought which we are trying to frame into actual purpose for the regeneration of this enormous part of the human family? Most true. And yet, along with Paul's thought, how infinitely inspiring this purpose should be. Just the thing for us to do is to "build better than we know." It is not our eye, but His, which sees the end from the beginning. And it is his providence—sometimes as a pillar of fire, sometimes as a pillar of cloud—which shows us the way. Then it is for us to follow close up.

When some fifteen years ago, that slender, forlorn-seeming Japanese lad landed in Boston, with the strange, vague, resistless, heaven-enkindled longing in his heart; what if there had been no kindly hand to grasp his own, no heart to discern and respond to his? How easily might young Neesima have been lost, and the fateful turn in the destiny of Japan at the moment of its supreme opportunity for regeneration been vastly, disastrously different! What Chinese Neesimas to-day God's eye may have under His gracious watch and merciful leading, we cannot know beforehand; but this is certain, that we know enough to know that we do well to walk softly all the day long as seeing things invisible, and that with these thousands of Chinese among us, walking so noiselessly, so observantly in and out beneath the very tree of life that grows beside the river of life clear as crystal, and which proceeds direct from the throne of the Lamb, there are doubtless God's hidden ones, whose lives, if we will do our part; shall yet be woven in as shining and mighty threads into the divine plan wider than any nation, larger than the world, sure and strong as the word of Him who, at the first, said, "Let there be light," and there was light.

* * * * *

REPORT OF FINANCE COMMITTEE.

BY DR. L.C. WARNER, CHAIRMAN.

Your Committee have made a careful examination of the books and reports of the Treasurer, with special reference to the methods of keeping the various accounts, the security of the invested funds and the economy and prudence of the expenditures.

We find the system of bookkeeping as thorough and complete as that of any business concern. Each item of receipts or expense appears in its proper place, where it can be found without delay. The different departments of the work are classified and separated so that a broad and comprehensive knowledge of the work is always before the officers and Executive Committee. All payments are made by checks, and each check requires the signature of two officers of the Association; thus reducing to a minimum the chances of error or loss in the disbursement of the funds. At the end of each quarter the disbursements of the Association are carefully examined by the Auditors, two responsible business men, who go over and verify the accounts item by item. The Treasurer and other officers of the Association are to be especially commended for the thorough and business-like methods which prevail in the conduct of their business.

The invested funds of the Association amount to $230,375.78, yielding an income last year of $10,936.46. These funds are chiefly invested in mortgages in the city and State of New York and in Government bonds. In view of the forgeries of real estate mortgages recently discovered in New York City, the mortgages of the Association in New York and Brooklyn have, at the request of the attorney of the Association, been personally examined by a member of the Finance Committee and all found to be valid and correct. An examination of the schedule of securities held by the Association shows that there is not a single poor investment among them, or one on which the interest is in default.

Besides the invested funds the Association owns real estate in various Southern States and in the Northwest to the value of $600,274. This is the working plant of the Association. The buildings, apparatus and fixtures upon this property are protected by insurance.

The expenditures of the Association during the past year have been $328,788.43. This is an increase over the expenditure of last year. The Association commenced the year with a balance of $2,193.80; it closes the year with a debt of $5,641.20. It has therefore spent $7,835.01 in excess of its receipts. This debt is to be greatly regretted, for it should be the policy of the Association to plan its work in accordance with the funds at its disposal. They are obliged, however, to make their plans partly on faith, and it is not to be expected that their faith will always exactly measure the benevolence of the people.

The increase in expenditure has been entirely in the work done upon the field; the cost of agencies and administration being less this year than last. This increase has been mostly in the Southern field, and has been imperatively demanded by the natural growth of the work. Very little new work has been undertaken, four new schools only being added during the year; but the schools already organized have grown in size and therefore in expense. Eleven hundred and twenty more pupils are in attendance than one year ago, an increase of over 12 per cent. This has required the employment of twenty additional teachers.

Friends of the Association have added new buildings at some of the schools, and these new buildings, greatly needed and greatly increasing the effectiveness of the schools, also bring increased expense. The churches and schools of the Association are doing all they can for their own support. The spirit of self-help is constantly encouraged among them, but they are too poor to bear any considerable part of the expense.

The Association must therefore meet one of the three following alternatives: First, the growth of its work must cease, and the increasing number of pupils who apply to its schools year by year be denied admittance; or second, some of the schools which have been fostered by the Association for years must be abandoned, that funds may be left to strengthen and develop the remainder; or third, the churches and Christian givers of America must largely increase their gifts to this Association to meet its increasing wants.

The work of the Association for the coming year cannot be efficiently carried on without increased appropriations; $300,000 is the smallest amount which should be expended in the South, and a much larger amount could be wisely used. The mountain work among the poor whites is full of promise, and calls loudly for our aid, and the Association only waits for the necessary funds to greatly enlarge its efforts in this field. In addition to the Southern field, the Indian work requires at least $60,000, and the Chinese work $15,000. This makes the total amount needed by the Association next year $375,000. This we believe to be a moderate and conservative estimate.

This great work for the Negro, the Indian and the Chinese has been laid upon the American Missionary Association, and upon our denomination, as it has not been laid upon any other society or denomination in this country. It is our duty, yea, rather, our great opportunity. Shall we not then meet it as the stewards of God, whose servants and disciples we are?

* * * * *

MEMORIAL SERVICE.

ADDRESSES IN EULOGY OF THE LATE DR. JAMES POWELL.

An interesting and impressive memorial service was that held in honor of the loved and venerated Secretary, Dr. James Powell. Tender, loving, graceful and eloquent eulogies upon his life and character were pronounced by Rev. Dr. Gilbert, Rev. Dr. Ide, Secretary Strieby and President Taylor, followed by an earnest prayer by Rev. Addison P. Foster, Roxbury, Mass.

EULOGY BY REV. DR. GILBERT.

It would be impossible for the officers and friends of this Society to convene on this occasion and not feel profoundly the absence of one whose presence for so many years has done so much to fill these occasions with the spirit of welcome, of lofty animation, joyance, cheer and renewed courage.

Last Christmas the "sweet chariot" of God "swung low," and our brother Powell was suddenly taken up from these great services here to other and larger tasks and joys in the heavens. A life so radiant and beneficent on earth, what must it be now that it has been translated, and transfigured into the celestial?

Among the richest inheritances of any people is that of the living names and ever living influence of its noblest men and women. Even though they have joined "the choir invisible," they still remain, a possession and a power for all time. For there are no influences more real, if any that are stronger, than the silent-working influence of personal ideas; and whoever it is that helps to ennoble our ideal conceptions of character, and to make these clearer and more vivid, does us a vital service for which we may fitly be thankful, both to God and to them. This American Missionary Association is already rich in its "inheritance in the saints."

It is no exaggeration to say, although it is very much to say, that James Powell had come to be the most peculiarly and widely beloved man in our denomination. That this was so was not owing to any one quality, but must have been due to a singularly happy combination and balance of qualities. Every one thought of him as a man having a genius for popular eloquence. But he had also as truly unique gifts and graces for personal friendship. Without a particle of cant, he possessed profound religious faith and devotion. He walked with God and had no gifts which were not consciously devoted to his service. At the same time he was intensely human. He never affected to be ethereal. He was a son of man, a child of nature. And he touched life at many points. His sympathy was immensely more than mere pity. He was instinctively, as well as religiously generous. Open hearted, open minded, genuine to the core, quick, sensitive, responsive, impulsive, enthusiastic; whatever he did, he did with a will and noble zest. Happy in a certain "divine sense of victory and success," he also delighted keenly in the successes of others; and there was that about him which made every one wish him to succeed, expect him to succeed, and apt to tell him so when he had done well. And yet he was, to a singular degree, free from any promptings of personal vanity. He had pride but was not proud; least of all was he conceited. He never did poorly; he almost always did brilliantly; there was not an indolent fibre in his being. He did well because he exerted himself to do his best. He was happy in the power God gave him, and accepted joyously the opportunities which others eagerly offered him for doing the things that were in line with the main purpose of his life.

He had an exquisitely sure and alert sense of honor. He could not do a mean thing. He won friends, and never lost any; because all felt that he was not only so genuine and unselfish, so bright and full of happy humor, so deep and exuberant in affection, but that he was so perfectly to be trusted. No one knew better his own rights, or was less wanting in any courage that might be needed to maintain them. He was capable of high degrees of indignation, and his life work, championing the rights of wronged and depressed classes and races, furnished him with but too many occasions for holy anger. His soul often burned with intensest indignation. When one night the people in Quitman, Georgia, burned over their heads the seminary for colored girls, or when the Georgia Legislature was enacting the infamy of the Glenn Bill, his heart was hot as any Babylonian furnace, aflame with indignation, as though touched with the divine wrath, the anger of love. And yet not for a moment could one detect in him any spark of bitterness or malice.

But chilled now is that heart of flame; stilled now are the mighty pulsations of that better than chivalric spirit, which up and down the land, all over the East and the West, during those fourteen years, did so much to educate the churches, and to remind the country of the "kindness and love of God our Saviour, which hath appeared toward man," and which ought with all possible celerity to be manifested by men, by men of all races and of all classes, toward one another, and to promote which this American Missionary Association finds supremely its reason to be.

The Society has had, has, and will have, other men in its service of splendid personal characteristics and having peculiar fitness for the signally providential parts assigned them in this great work, which ought to fire the heart of every Christian in the land. One we have, thank God, still among us, equally loved and revered, who has long stood at the front in this mighty and benignant enterprise—may the day be slow in coming when his great heart shall be missed from these yearly councils! And still we may be sure that the resources neither of our humanity nor of the grace of God are in any danger of being exhausted.

James Powell's Welsh blood was in his favor. His American boyhood and training helped fit him for what was to come. That whispered word of a Christian lady to a young man whose conversion, in turn, led to the conversion of young Powell, proved to be a word of destiny. And his experience abroad with the Jubilee Singers, in whose tones was voiced the pathos of three silent centuries, had, also, not a little to do in fitting him for the work God had in store for him.

It is, therefore, easy to see how fortunate this society was in having such a man for its personal representative; and, how fortunate the churches also were in having the most characteristic spirit and motive and aim of the cause he stood for so fittingly impersonated. That fond mother of the famous English missionary who is reported to have said, that "as for her son, the race of God could find but little to do in him," did not speak for James Powell. God had given him splendid gifts to begin with, but it was the grace of God in him that first saved him from making shipwreck of those gifts, and then taught him how to use them so exhaustively in his service.

This Society represents above all things an educational enterprise. It has many schools, chartered and unchartered, throughout the South and West. We can never admire too much this far-reaching educational undertaking. But, the Society is itself, in certain most fundamental respects, the very "head-master" in the school of the churches, in the school of the nation. And how beautifully, how superbly, how effectively did this brother of ours shine and burn among the churches of our land, as one commissioned of heaven to help teach us the reality of meaning there is in this word of our Lord, how he said, "Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me."

His memory we shall all, and always, affectionately cherish. For the service which he rendered to the cause which we also love, we will be devoutly thankful. If we have gotten any good from the life which he lived before us, we can show it by the growing warmth and completeness of our own enlistment in the same cause. Cries Mrs. Browning at Cowper's grave:

O Poets, from a maniac's tongue was poured the deathless singing; O Christians, at your cross of hope a hopeless hand was clinging; O men, this man in brotherhood your weary paths beguiling Groaned inly while he taught you peace and died while ye were smiling.

But not in that way was Powell the teacher of hope and of peace and of joy to us. He showed the way of the cross and all the morning light of hope, because he himself had found it! And how lustrous and mighty and winning did his own way of life serve to make all this way appear to be.

O face, all radiant with light of love; O eyes, so laughing in their tenderness. So quick to read the language of distress; O lips, so touched with flame as from above—

We have seen that sweet vision, and all the way before us shall be the clearer, and we the stronger, because of it. And the sweet memory of our brother shall remain to us.

Like some clear large star, which pilgrims, At their back leave, and see not always; Yet wheresoever they list, may turn, And with its glories gild their faces still!

For himself, he has ascended to the mountains of myrrh and the hill of frankincense, and has seen the day break and the shadows flee away. But, brothers, let us cherish no such idle notion as though James Powell had now forgotten, or has ceased to be interested in the Chinaman, the Indian and the Negro, in America.

EULOGY BY REV. DR. IDE.

If there is any special fitness in inviting me to speak on this occasion, it lies in the fact that Dr. Powell was an intimate friend of mine. Outside of the circle of my own home, there was no one with whom I ever held such close and familiar relationship as with him. Our acquaintance began in the early days of college life, when our nation was in the throes of a civil war. We were not members of the same class, but were brought together quite frequently through the literary society to which we both belonged. During this period our relations were simply cordial. Unconsciously the advice of that witty old divine, Thomas Fuller, was being followed: "Let friendship creep gently to a height; if it rush to it, it may soon run itself out of breath."

Dr. Powell graduated from Dartmouth College in the class of 1866, while my graduation took place the previous year, in the class of 1865. My first year out of college was spent in teaching in my native town. When the decision was reached of entering the Theological Seminary, it was mutually agreed that we should go to Andover and room together. From that time on our intimacy grew apace. We passed three years together as chums; but that relation did not cease when we separated and each went his own way to the field of labor where the Lord had appointed. The last letter that I received from him, (and I have been informed that it was the last letter that he ever wrote, which reached me only the day before the despatch that apprised me of his death), began in that same old familiar fashion, "My dear Chum." I have thus made reference to matters somewhat personal, that the standpoint from which I speak may be more clearly understood. I have "summered and wintered him;" I have been permitted to know him within and without; I have been with him in season and out of season; I have studied with him; I have prayed with him; I have loved him as a brother.

It is more in accord with the promptings of my heart to speak a few words suggested by intimacy and long acquaintance with Dr. Powell. Many learned to respect and honor him through the abundance of his labors in the broad field to which God in his providence called him for service. But there is another side to that life, private, personal, even more attractive and richly suggestive to those who knew him best and were permitted to enjoy his friendship.

Our brother did not possess the conventional qualities which sometimes are associated with the "cloth." He was without that endless gravity which could almost fittingly grace a pedestal. That pious deacon who had not "snickered" for above forty years, would have found his moral sensitiveness somewhat disturbed by the free, untrammelled way in which he spoke and acted. There was no monotony in his make-up. He was natural—natural as devoid of all cant and affected airs. When you met him, you had not come upon some person trumped for the occasion; it was Powell, the very man you wanted to see. He could not be anything but himself. Genuineness and unaffected simplicity were revealed in him, as in few others. He could be as serious as a country judge; but he was serious because the matter was in him, and it was the hour for seriousness. He could be as playful as a child, but it was because the play was in him and it was time for play. When our brother was pastor of the North Church, in Newburyport, it was our custom to meet every Monday morning in Boston. On one occasion, a brother-in-law of mine, a boy in his teens, accompanied me to Boston, where we were to meet Mr. Powell. We soon found ourselves tramping about the city on errands. Mr. Powell was effervescing with fun. At such seasons, and they were very frequent, he took great pleasure in making me the victim of his frolicsomeness. On this occasion, I found that Mr. Powell had enlisted the boy in the scheme of hiding away from me every chance they could get. Passing through a crowd, I would look around and discover that they had absconded; and then it devolved on me to hunt them up, I never shall forget how this manoeuvering interested that boy. He came up to me and whispered the first opportunity he had, "He is the funniest minister that I ever saw in my life." That was his first visit with Mr. Powell, but it was not the last. On that day an attachment was formed which has lasted through all these years. A little boy, four years old, in Oak Park, where Mr. Powell resided for some time, was asked by his father, what he wanted to do when he got to be a man, and answered: "Be a minister and go hunting like Mr. Powell." He was a man for the boys. He touched a responsive chord in their nature. He could enjoy what they enjoyed with as keen a relish as they themselves.

He was the very soul of friendship; he had a genius for it. The friends that he made are only limited by the want of personal contact with him. In the making of them it may be said "He came, he saw, he conquered." How wide he opened his arms to receive us! There were no partition walls to be levelled before we approached him. It required no studied effort to get at him. The way was always clear; the door was without a latch-string even; it was open. You never had to ask, Is Mr. Powell in a proper mood to see his friends to-day? Why, it was worth a journey of fifty miles just to meet that man and receive a grasp of his hand! I remember going to a depot in Chicago to meet him as he came in on the train. As soon as he singled me out from the crowd, he rushed towards me, exclaiming in his bantering way: "Well, well, well, this is the first sensible thing I ever knew you to do, come on old fellow;" and he grasped my arm and hurried me away, saying, "I am just glad to see you." When it is said, that he is the "best beloved of all," is it not because he first loved us? The generosity and friendliness of his soul captured our hearts. I imagine that many thousands of dollars were poured into the treasury of the A.M.A. evoked by the love kindled in hearts for our brother. Men came to love the cause through him who loved them.

Mr. Powell was a man of enthusiasm; he worked at white heat. The logic of his whole life seemed to be, "What I do I must do quickly." He could not stop; he must hurry on. He could pass easily from one thing to another. In all the years of my acquaintance with him I never knew him to rest as other people rest. If his body was not active his mind was. The river of his life had no sluggish intervals; it was a torrent from first to last. His step was a bound; his thought rushed in its movement. He could write a sermon in less time than any other man in the seminary, so far as I know. Plans came to him like an inspiration and were unfolded with a rapidity that seemed to me wonderful. His scholarship was not technical. He always enjoyed the larger sweep of things. He would have been the last man to devote his life to the Greek preterite, and to question whether it would not have been better to have confined himself to the dative case! Such minutiae of erudition might be fascinating to others; it was not for him. His large-heartedness, his sympathy, his wealthy and generous spirit could not be condensed into a bookworm, or a recluse. They rather equipped him to become a watchman, that he might declare what he saw. He needed the whole Republic to range up and down in. His ringing words might be heard on our Western frontier; but before their echoes had scarcely died away, their wakening notes might be taken up and reiterated on our New England coast. He was a voice crying in the land. Like the Great Master, he was sent to "heal the broken-hearted, to preach deliverance to the captives, to set at liberty them that are bruised." It was the down-trodden races for which he lived. Such a candle of the Lord would burn down to its socket before the day was half spent. Such hot haste and burning zeal must consume to ashes before the meridian is turned.

Oftentimes have I thought of our brother in connection with a remark once made by Rufus Choate. Mr. Choate was an over-worked man, and in his later years, the tension under which he was laboring was quite apparent. He was met by a friend on the street one morning who reminded him of his careworn appearance. Said his friend, "Your labors are too unremitting, and what is worse, you are endangering your constitution." "Ah!" said Mr. Choate, "my constitution was gone long ago; I am living on the by-laws now." In the last years of his life, it seemed to me that our brother was living on the by-laws of his constitution.

He was aware that but a brittle thread kept his earthly moorings; but this did not deter him; he must work while the day lasted; for the night cometh when no man can work. While the vital spark remained, he would not, indeed we may say, he could not stay his hand. And so in the midst of his years God took him.

What a privilege to have walked with him in the fellowship of love, and to have enjoyed the richness and fullness of his friendship! What springs of tenderness in his nature ready to gush forth to refresh and quicken the tendrils of a drooping heart. How the sorrows of others found echo and response in his own soul. The grim messenger death once entered my own home, and made all a desert and a desolation. I never can forget the letter that I received from our brother at that time. What melting tenderness and sympathy were expressed in it! He was smitten and afflicted; he was wounded and bruised for my sake. It was as if he was the stricken one and not myself. But I could not account, however, at the moment, for the blotted and blurred appearance of the writing. But it was all explained in a postscript. "Please excuse the writing. I could not keep the tears back; they fell so thick and fast as nearly to destroy the legibility of my letter." How can we help loving such a man? He took up the sorrows of others and made them his own; aye more, he took up the woes of a race and made them his own. When did the colored man have a better and more faithful friend than he? Who was more completely and absolutely identified with his interests than he? Burn down the colored man's school house through the malign influence of caste feeling, and you had kindled in his soul the fires of an indignation which quite eclipsed the original conflagration.

I have been permitted to observe the advancement and development of his faith. As the years carried him forward in his course, that faith assumed stronger as well as more graceful and beautiful outlines. He was not one who never had doubts or questionings. The difficulties of belief as well as unbelief, were not unknown to him. But when he took up the mighty task to which he consecrated his life, and was left to grapple with illiteracy, superstition and the needs of a benighted and down-trodden people, knotty questions in theology no longer vexed him, for he recognized that there was but one all-sufficient solvent for the dark problems which thrust themselves into the foreground, and that was the redemptive power of the Gospel of Christ. Men may be puzzled and perplexed concerning the theory of sunshine, but there are no questionings on the subject that can override the practical effect of the sun. The sun shines in spite of our metaphysics! Our brother advanced into the practical aspects of faith, and had the assurance that Christ was the light of the world, in spite of our theories of inspiration.

He had an unbounded faith in applied Christianity. There was nothing it could not do in the way of recasting and uplifting the despised peoples of the land. We had but to go forward in the name and power of our great Leader to effect the national redemption. But I must not detain you longer. He has gone out from us. His mission is ended here. Those eloquent lips must remain forever sealed on earth. He simply ceases to be seen of us. We follow his path of translation with mingled tears and joy. The future life, whose place is beyond the skies, was a matter of great concern to him. I recall the hour when he returned to his room from a lecture on the immortality of the soul. He was almost overcome by the discussion which was being carried on in the class-room. He wanted the subject taken out of the realm of probability, and brought to the test of certainty and demonstration. "O, chum!" he exclaimed, "I wish I might die now; I can hardly wait for the demonstration!" He did not wait long. The bending heavens caught up his spirit, and he has gone into the holy city through the beautiful gate which opens over all graves.

"Thus saints, that seem to die in earth's rude strife, only win double life; they have but left our weary ways to live in memory here, in Heaven by love and praise."

EULOGY BY DR. STRIEBY.

After what has been so eloquently and fittingly said I have very great reluctance to appear before you to speak of Brother Powell. I have on several occasions spoken of him, and it is only because I am unwilling that the office and the office workers should not in some way be recognized that I consent to say a few words to-day.

What I have to say relates not so much to his public life as to our office relations with him. It has been my sad duty to go to the graves or speak at these meetings in reference to the death of all the officers associated with me when I came into this work; Lewis Tappan, George Whipple, S.S. Jocelyn, G.D. Pike—all of these I have followed to the grave. There is this one difference between Brother Powell's death and that of the others in our memory—all the others had a long, wasting sickness; we remember the darkened room, the pale face, the parched lips, the night vigils. But we have no such thought in regard to Brother Powell's death. The morning after the holiday of Christmas I came to the office not to hear the statement that Brother Powell was very sick, but the astounding announcement "Brother Powell is dead." This was indeed terrible; but the memory of Brother Powell has not been darkened with the thought of sickness, but remains with us just as he was in health and vigor. We still think of the quick step with which he came into the office, the hearty cheer with which he greeted us, the pleasant face that shone not only at the door, but through the whole day. He was a busy worker, as has been said, but ever and always the same bright face, the same cheerful heart, the same warm love, the same readiness to help bear everybody's load, went through the long day. If you have ever spent a day in the mountains, with its breezy temperature, and yet with the sun filling the whole blue heavens and shining on all things—water, mountain, valley, tree and grass—if that day has left its memory of brightness and sweetness in your heart, such is the memory left on us in the office by Brother Powell.

I must speak of his faithfulness as a worker. It has been referred to in better language than I can give, but Brother Powell was indefatigable; he knew no rest; when he toiled until the string snapped he would go down into a sickness that lasted usually just six days; then he would rise as quickly. This one instance will show how he sacrificed himself. On one Sabbath he preached two or three times; then on Monday he sank down in a six days' illness, but on the next Sabbath morning he had agreed to preach in Mr. Beecher's church in Brooklyn, and taking himself out of his bed, he did preach in that church twice, and then sank down into another six days' illness. It was in this way that the man burned out his life in the service. I often urged him to rest, I urged his dear wife to persuade him to rest, but I always had from him the assurance, "It is more wearisome to spend the day in trying to rest than to work." He always worked at a white heat or he was sick.

Brother Powell was a consecrated man, and with this I shall close. His eloquence was appreciated. He had calls to go elsewhere, to greater fields with larger salary, to apparently greater popularity, but these he always and unhesitatingly declined. He stayed with us, and I believe that it was Brother Powell's sympathy with the Lord Jesus Christ in those poor, degraded races that led him to say, I will give my life to them and let the honors and emoluments of the world go. Such was the man we loved and honored in our hearts.

EULOGY BY PRESIDENT TAYLOR.

I knew Brother Powell, of whom the friends have spoken so beautifully, touching our hearts so deeply.

I was most impressed by two things in Brother Powell—his radiant joyousness and his delightful humor, and the ease with which he could make the transition from the telling of a funny story to the uttering of a devout prayer, thus leading others with him up to the very steps of the throne of grace.

A while ago, in Scotland, there was an old Covenanter, William Guthrie by name, who had a disposition very much like Brother Powell's, full of joyousness and fun—let us call things by their right names—and on one occasion a large number of brethren gathered together in his manse, among whom was James Durham, better known as the author of a book on Revelation, who was a popular minister in Glasgow at the time. He was a very serious man, like the dog that John Brown tells about, with a life so full of seriousness that there wasn't anything of the joyous in his disposition, but on that day Guthrie was bubbling over with fun, and while they were worshiping he was called upon by a brother to pray, and he went just straight up to the Hearer of prayer, and they were all moved to tears by his devotion; and Durham said after they arose from their knees: "William, I can't understand. If I had been as merry as you were a little while ago, I could not have prayed for four and twenty hours;" and Guthrie replied: "If I hadn't laughed so much I couldn't pray."

My model is Paul. Hear what he says: "Rejoice in the Lord always, and again, I say, rejoice. Let your moderation be know unto all men. The Lord is at hand. Be careful for nothing, but in everything by prayer and supplication, with thanksgiving let your requests be made know unto God. And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus."

You see how near the joy follows the serious.

The Lord knew that the Christian lives in the ray of sunshine of Jesus, and we do dishonor to our Master, because we do not let our joyousness speak for him. And I bless God that wherever James Powell went he went with joy, the man he was. He did not keep it within. The joy of his Lord was with him even on the day when men shall depart because he is with them.

* * * * *

THE AMERICAN FREEDMEN AS FACTORS IN AFRICAN EVANGELIZATION.

BY REV. M.E. STRIEBY, D.D.

The presence of the Freedmen in America is an anomaly in the world's history. European nations have gradually abolished serfdom, and the master and the slave being of the same race, the line of separation has soon broken down. In America, slavery is abolished, but the master and ex-slave are as far apart as ever. America is a nation of immigrants, mostly from Europe and Africa. The Europeans soon assimilate, and only the tradition of the individual family tells of the particular nation from which it came. But the African immigrants are still, after nearly 300 years' residence in America, separated from the white race by visible marks of color and features, and are thus, at the same time, identified with the land of their fathers.

Are not these facts suggestive? Does not the persistent race-identity of these people, linking them still with Africa, suggest a duty they may owe to it; and do not their vigorous intellects and warm religious characteristics indicate that duty to be a high and sacred one?

On the other hand, Africa, the land of their fathers, is another anomaly in the world's history. For a thousand years it was unknown to the civilized world; its people are the most degraded upon earth, and it is a shame and reproach to the church that it has done so little to enlighten them,—yea, a double shame when, as is now well known, Mohammedanism is spreading most rapidly over the whole continent.

These added facts emphasize the question already asked, Are not these freed Negroes peculiarly fitted and providentially called to carry the gospel to their fatherland? Is there not here a Divine purpose that the church should be quick to see and prompt to carry out? As the Hebrews were taken to Egypt, disciplined by bondage, and made familiar with the arts of the most enlightened nation then on earth, and were thus prepared for their high destiny in developing the plan of salvation, so are not these children of Africa, chastened by their severe bondage, brought into contact with the civilization of America, and fitted by their ardent religious impulses, destined to bear a large share in the work of Africa's evangelization?

It is to the development of this thought that I invite attention. Let me first revert to the slow progress of Christianity in Africa, Christianity, soon after the apostolic age, made one of its brightest triumphs in Northern Africa—in Egypt and Abyssinia. But ere long that light went out there and never penetrated the great continent. So far as is now known, darkness has ever hovered over it—ignorance, superstition, degradation, cannibalism, slavery and war, have made and perpetuated that darkness.

But I wish now to call attention to the efforts of the church in modern times to preach the gospel in Africa. There are now, so far as I can ascertain, forty-one societies engaged in missionary work there. The number of missionaries employed by them in Africa, foreign and native, is 1,086. These have endured the malaria of the climate and the dangers from hostile people, and some of them have shown the most heroic spirit of self-sacrifice. They have been preceded by others, who have laid down their lives in the work, and the living stand on the graves of the dead, expecting soon to follow. A measure of success has attended and rewarded this zeal, and a few favored examples can be found of men who have long endured the climate and have seen the good work grow upon their hands. But the results, as a whole, have been discouraging. Christianity has found a precarious footing along the shores of the continent while, as yet, in the vast interior the missionaries are compelled to follow at a tardy pace the footsteps of the explorers. Africa is yet unevangelized.

The causes of this are not far to seek. The white missionaries from Europe and America succumb under the fatal malaria, or are deterred by the unreasoning and deadly hostility of the natives. The missionaries are a foreign people, with different color, features and habits. They are known to the natives as coming from nations that have plundered and enslaved them. They come as a superior race, unable to meet the natives on the basis of a common brotherhood. A gulf yawns between them. The Christianization of Africa needs a new impulse from some other quarter.

On the other hand, and in sharp contrast with all this, is the rapid progress of Mohammedanism in Africa. This progress has been noted by the modern explorers, but has been recently brought more distinctly to the attention of Europe and America. Dean R. Bosworth Smith, in the Nineteenth Century for December, 1887, thus states the extent to which Mohammedanism covers Africa: "It is hardly too much to say that one-half of the whole of Africa is already dominated by Islam, while, of the remaining half, one-quarter is leavened, and another is threatened, by it. Such is the amazing, the portentous problem which Christianity and civilization have to face in Africa, and to which neither of them seems as yet half awake."

The causes of this rapid spread over Africa are easily discernible. The Mohammedans, though they appeared at first as conquerors, became at length Africans by their permanent residence on the soil, and they went forth afterwards in propagating their faith, not as warriors, but as fellow-citizens and brothers. They resembled the natives in color, manners, and modes of thought, and readily assimilated with them by marriage ties and the affinities of home life. Their converts among the native races were even more naturally welcomed, as friends and brothers. They, of course, found no difficulty with the climate, for in it they were born.

While we repudiate emphatically the idea that Mohammedanism can be a substitute for Christianity in civilizing Africa, yet it is only just that we should admit that Islam brings with it some influences for good into that benighted land—influences that strongly appeal to the higher instincts and aspirations of the people, and are, therefore, an elevating power. First of all, the One True God of Islam tends to lift the African above his idols, his fetich, his witchcraft and his cannibalism. Then, the prohibition of wine and strong drink snatches the people from what threatens to be the vortex of their ruin—intemperance; while Christian nations are now, to their shame and infamy, swelling the floods and increasing the velocity of that vortex by larger importations of intoxicating liquors. Then, too, the followers of Mohammed are using the school of the prophets in the preparation of their missionaries. The great training school, the Old University of Cairo, is said to number at times as many as ten thousand students of the Koran, a number which may well challenge a comparison with the Protestant Theological Seminaries of Europe and America, not only by their numbers, but by the astonishing success of their pupils as missionaries. They run where we halt, they win where we fail.

It is now in order to ask if the Freedmen of America can be fitted to take a special part in the evangelization of Africa. There are strong reasons for believing that they can be; they have race advantages similar to the Mohammedans, and they can readily obtain the acquired advantages of the white missionary. In the first place, they are numerous—eight millions now, and increasing rapidly. In physical proportions they are stalwart and vigorous, inured to toil and capable of great exertion. Their mental powers are quick and susceptible of wide culture. Their capacity to acquire learning, even in the higher branches, has been abundantly proved in the schools they have attended.

The religious characteristics of the race are very marked; faith, hope and love are leading traits. They endured a bondage that would have crushed other races; their faith and hope never deserted them. Their bitter experience in those long and weary years drove them to God as their only source of help, and the "Slave Songs," with the sad history out of which they grew, are among the most pathetic utterances of patience, trust and triumphant hope that human literature presents. So it was during the war, which was long and sometimes of doubtful result, but they never lost their faith in their ultimate deliverance. The Jew in his journey from bondage to Canaan, often became despondent and murmured; the Negro never did either.

Hear the Jew:

"Because there were no graves in Egypt, hast thou taken us to die in the wilderness?"

"Let us make a Captain and let us return into Egypt."

Hear the Negro, in the Slave Songs:

"Way over in the Egypt land, You shall gain the victory. Way over in the Egypt land, You shall gain the day. March on, and you shall gain the victory, March on, and you shall gain the day."

Such a people are surely destined to develop a rich and beautiful Christian life. If they should be specially trained, and their warm hearts inspired, for the work of missionaries to Africa, who can doubt the success of their efforts? They would stand on a better vantage ground there than the Mohammedan, for he is a foreigner transplanted on the soil. They would come back to the home of their fathers, and would meet the natives as brothers—long separated, yet as brothers; their color and personal characteristics would attest the kinship, their Christian love would kindle towards the degraded of their race, and their holy ambition would be fired by the great work to which they were called—the uplifting of the millions of long-neglected Africa. It would be reasonable to expect that they would endure the African climate better than the white man. They are a tropical race, and, in America, they love and cling to the sunny South, seldom migrating to the North; they do not suffer from the malaria that is so fatal to the whites in the South.

These views and impressions are confirmed by actual experience. With a view of learning the results of that experience, I addressed letters to the Secretaries of all the larger societies in Europe and America doing missionary work on that continent, and, in due time, received courteous replies from nearly all of them, giving opinions and facts with more or less fulness of detail. My inquiries mainly centered around two points: first, the ability of the colored missionary as compared with the white, to endure the climate; and secondly, his relative success as a missionary. The opinions given in those letters, as might be expected, are various, and the facts themselves, gathered from widely different sources, and relating to very different climates and local circumstances, point to somewhat different conclusions.

The specific statements of these letters may be thus summed up:

1. No society reports that the colored man is less healthy than the white; one or two societies discern as yet no special difference; but the larger number say that he endures the climate much better than the white man.

2. On the second point—the comparative success of colored missionaries—the testimony bears very decidedly, as a rule, and as yet against them; while a few and very favorable exceptions indicate that the fault is with the individual and not with the race, and hold out the hope that time and better training will remove the difficulties.

The more full account may be thus given: Some of the societies charge a want of carefulness, perhaps a want of integrity against the colored missionaries—that "colored treasurers will not render accounts, teachers will not make reports, missionaries desire to control, and they seldom are sufficiently respected, especially when of younger age." Now, these are manifestly the vices and infirmities of an immature and imperfectly cultured race. We must recollect that centuries of civilization and Christian influences are behind Europeans and Americans, while the native African, converted and trained in his own land, has behind him only the few years of his own life separating him from the densest degradation of heathenism; the African born and converted in the West Indies has been a freedman only since 1840; and the American Negro was perhaps himself a slave, and his race had the shackles struck from their bodies only in 1863, while the fetters of ignorance and vice still manacle the minds and hearts of the mass. We ought not, therefore, so much to wonder at the failure of the many, as to rejoice and take courage at the success of the few, especially as there is a bright side to the dark picture, to which I now take pleasure in turning your attention.

There have been some very successful colored missionaries in Africa, whom the Christian world has known and honored, and the letters I have received joyfully refer to them, and mention others not yet widely known, but whose work attests their wisdom, piety and usefulness. Thus one Secretary refers to a missionary, born a slave in America and educated here, as "the most scholarly man in the whole mission." Another society testifies, and our personal knowledge of the man referred to confirms the testimony, to the remarkable success of one of its colored missionaries as "a business manager, a preacher and a teacher, showing himself fully equal to any emergency, and remarkable in his influence with the heads of the tribes, and his success in winning souls." The testimony in regard to two others of its missionaries is almost equally emphatic.

The Secretary of the Protestant Episcopal Church of America writes: "All ordained men on our missionary staff in Africa, from the Bishop down, are colored men. I think we have concluded that, all things considered, except for the work of higher education, colored missionaries are more available in that field than white." He refers with gratification to the career of Bishop Ferguson, the only colored man who has a seat in the American House of Bishops, who was born in America, educated in the mission schools, and has risen through the positions of teacher, deacon, priest and rector, until he was consecrated the Bishop of Cape Palmas in 1885, and has worthily filled all these positions. The Church Missionary Society of London refers to the remarkable career of Bishop Crowther, who was born in Africa, put on board a slave ship, rescued, and landed at Freetown, educated in Sierra Leone and in England, and at length entered his chosen field on the Niger, reduced the language of the people to writing, and preached the gospel to them in their native tongue. In 1861, there were reported to be 1,500 converts as the result of his labors. He received the degree of D.D., from Oxford, England, and was consecrated in 1864 African Bishop of the Niger. This society also mentions others, one as possessing "special educational and linguistic powers;" another as a "pastor and evangelist with remarkable power and spiritual influence;" another as "a practical organizer and administrator;" another as "very successful in educational work," and it adds: "Many others have also shown considerable power as educationists, pastors and evangelists."

From all these facts, the inferences are plain:

1. That Negroes have succeeded in this work, and that those in America can be prepared for it. They can endure the climate, find ready access to the hearts of the people, and be eminently successful in preaching the Gospel. They should have the best training for the purpose, and great care should be exercised in selecting and sending forth only those of good education, mature character, sound judgment and unquestioned piety.

2. America owes it as a debt to them and to Africa that they be furnished with the means for this training. The guilt of man-stealing and of slavery can have no better atonement than by sending back to Africa the sons of those stolen from those benighted shores, who shall bring with them the light and blessing of civilization and Christianity. England, too, having had a share in introducing slavery into America, should take its share in making this atonement.

3. The colored people of America should be aroused to this providential call to this high mission in behalf of their fatherland. We do not question nor minify their great duty and destiny in America. Their warm affections, their easily kindled zeal, their gift of song and eloquence, will yet add an enriching pathos to our piety, and a wider range to our patriotism. But this call to Africa, while not interfering with duty here, will broaden their vision and deepen their piety. There will be a grand uplift to them in grasping and endeavoring to realize this great work. It will raise them above petty ambitions, it will give a practical turn to their religious enthusiasm, and bring them into closer sympathy with Jesus Christ. They have been in fellowship with Him in suffering, they may now be co-workers with Him in redemption.

But Africa, so degraded! Why should her sons go back to her? The Scot loves the hills and the glens whence his family came; the German never forgets the Fatherland; but what is there to awaken the love of the Negro for Africa? Gen. Garfield was born in a humble home, and went thence as a canal driver, but when he became President of the United States he did not despise that humble home, nor the mother that bore him, lowly as both were, but at his inauguration he had his mother placed in an honored seat on the platform, and his first act after taking the oath of office was to step over, before that vast assembly, and kiss that mother.

American descendant of Africa! The home of your fathers is humble and degraded, and you are elevated and refined. Show that you are really great and Christlike by giving the redeeming kiss to Africa!

* * * * *

THE HOPEFULNESS OF INDIAN MISSIONS, AS SEEN IN THE LIGHT OF HISTORY.

BY REV. A.F. BEARD, D.D.

The contemplation of the past sometimes weakens the energies for action in the present. But when the present is a consequence of the past, we can scarcely do our work rightly if we neglect the lessons of experience.

The history of missions among our Indian tribes has lessons in it which may be wisely heeded.

When the first settlers of this country left their ships, which had been freighted with the destinies of a continent, and faced the perils of a wilderness, they met at the outset a strange people. No one knew who they were, nor how many; they themselves did not know. They had no history. They had become vain in their imaginations, and their foolish heart was darkened. Ignorant as to the past, their theory of the future was vague and shadowy. Their spirits would exist after death. The heroic and brave and worthy would go to the happy hunting-grounds, where would be pleasant climate and fair weather, and where abundance would be exhaustless and satisfactions complete. The unworthy would wander without in a state of misfortune and restless discontent. For their religious ceremonies, a priesthood existed, and those who composed this were devoted to it from their childhood. The howling dervishes of Turkey and the pagan priests of the South Sea Islands, may be compared with the pow-wows of the North American Indians.

It is impossible to estimate the number of this aboriginal population. Doubtless the popular impression is an exaggerated one. It would be safe to say that, all told, there were never at any one period, more than half a million of these people, occupying the present territory of the United States from ocean to ocean. They were widely scattered, so that there were great stretches of forest and prairie lying between the different tribes.

There were many groups, distinct in their languages, which yet bore a general resemblance to each other in construction, so that the several tribes could at least easily learn to understand each other. I think that the weight of authority is, that they belong to one family of nations, and are derived from one stock, while they display considerable diversities in language and customs.

The motive of the early settlers of New England, which took precedence over all others—as they declared—was "a desire to advance the gospel in these remote parts of the world, even if they should be but stepping-stones to those who were to follow them." Finding these barbarous tribes here, the Pilgrim Fathers bartered with them for peaceable possession, which they did not always secure. As civilization encroached upon barbarism, the colonists kept their homes often only by the defences of war. But peace was in the hearts and purposes of the early settlers.

As early as 1643, the Rev. John Eliot, who had been educated at the University of Cambridge, England, and who had come to Boston, Massachusetts, in 1630, wrote that he had "been through varieties of intercourse with the Indians, and had many solemn discourses with all sorts of nations of them." It was his theory that they were the descendants of the lost tribes of Israel. He acquired their language. It was an arduous undertaking, but he said "Prayer and pains through faith in Christ Jesus will do anything."

In 1660, he had visited all the Indians in the Massachusetts and Plymouth Colonies, and preached the gospel to them, and the first Indian church was then formed.

In 1661, he had translated the New Testament into the Indian tongue, and in 1663, the Old Testament. This Indian Bible was published at Cambridge, and was the only Bible printed in America until a much later period. Besides this, Eliot instituted schools, and induced large numbers to give up their savage customs and habits, and to form themselves into civilized communities.

The zeal of Eliot quickened that of others, and in 1674, there was a missionary circuit of 14 villages and 1,100 praying Indians.

At this same date, through the sacrificial labors of Mr. Thomas Mayhew and his son, there were 1,500 praying Indians in the Island of Martha's Vineyard and vicinity. The next year came war—King Philip's War. It meant extermination of the whites, or conquest of the red men. Civilization was too strong to be resisted by barbarism, and then began the long catalogue of organized Indian miseries. The General Court ordered the removal of the conquered Indians, and they were pushed away before the aggressive steps of a stronger race. In 1743, the Rev. David Brainerd was propagating missions among the Indians with success in various places. Idolatrous sacrifices were altogether abolished; many heathen customs lost their sanction, and sincere converts were made whose pious lives and peaceful deaths attested to the influence of the spirit of God in their hearts.

At this period of history the Moravian Church began missions in Pennsylvania among the Delawares. Christian Rauch soon won the confidence of the savages and excited their astonishment. And observing him asleep in his hut, an Indian said: "This man cannot be a bad man, he fears no evil, he does not fear us who are so fierce, but he sleeps in peace and puts his life in our hands." There was a remarkable acknowledgment of this mission in converted souls. The Moravian Missions in various sections of the country, from the early date of 1740 until now, have been characterized by courage, activity, humility and devotion. In the midst of these scenes of devastation and murder, the Moravian missionaries have wandered in deserts, in mountains, in dens and caves of the earth, never relinquishing their purposes, and they have obtained a good report through faith.

The American Board of Commissioners for Foreign Missions, which began its existence in 1812, adopted measures in 1815 for carrying the gospel to the Indians. One hundred thousand of these people, as untamed as when the Pilgrims met them at Plymouth, as ignorant in most respects, and as truly heathen as were their fathers centuries before them, were then supposed to be living east of the Mississippi River. The first mission was among the Creeks and Cherokees. Three missionaries and their wives began the work. In character it was a compound of mission boarding school and agricultural college. In eighteen months, the Indian boys could read the Bible, and nearly a score of them could write; five converted heathen were members of the church.

Next, in 1818, missions were begun among the Chickasaws and the Choctaws. Here, also, the first work was that of the school. So eager were the Choctaws for instruction, that eight children were brought 160 miles across the country before the missionaries were ready for them, and in one year from that date the Choctaw Nation voted to devote to the schools their entire annuity of six thousand dollars, from the sale of their lands to the United States.

The missionaries were subject to unceasing hindrances from renegade whites, who are always on the borders of civilization, and have usually been the enemies of missionaries.

But among the Cherokees no year passed without conversions. Those who appeared to the missionaries so wild and forbidding that they were received with fear, came under the gospel power and were clothed and in their right mind. In six years the Church had largely increased. Indians traveled a score of miles to attend the services. As yet, there was no Cherokee written language. This mission was eight years old when the four gospels were translated into the Cherokee tongue, and in three or four years more, one-half the nation could read. There were now among the Cherokees and the Choctaws, eighteen missionary stations.

In 1826, the Board began work among eight other tribes in different parts of the country.

It next took charge of the Stockbridge tribe, whose ancestors had enjoyed the ministry of the celebrated Dr. Jonathan Edwards. They were originally in Massachusetts. They were pushed back hundreds of miles to Central New York, then pushed further back hundreds of miles to Indiana; then pushed still further back hundreds of miles to Michigan, and finally pushed back once more and allowed to rest in the remote West—in Minnesota. During all these cruel removals, they had themselves kept alive a school, and had among them exemplary Christians. Now, after one hundred years of such history, the American Board put a mission among them. The church survived, and the whole settlement took in the spirit of civilization and took on its forms. A year later were added the missions to the Chickasaws, and now, about the close of the year 1830, it seemed as if the fruitage of this Indian missionary consecration were at hand. Half the Cherokees in Georgia could read. Civilized life had taken firm hold on them, and they were governing themselves with Christian laws. Eight churches were in life and power among them. The Chickasaws had their church in Arkansas, and the Cherokees there, another. The churches of the Choctaws had received to their communions that year two hundred and fifty members who were hopefully converted, and in all the Indian Missions of the American Board there was a steady increase of hopefulness, while the members in tribes were also increasing.

"Everywhere the fruits of the missions among the Indians were abundant. No more docile pagans were ever approached with the gospel than some of these peoples."

Nevertheless, from this period of time, Indian missions cease to be successful for a generation.

The mission to the Chickasaws was abandoned in 1834; to the Osages in 1836; to the Stockbridge tribe, in 1848; to the Choctaws, in 1859; to the Tuscaroras, in 1860; and to the Cherokees, in 1860; until at last but a single mission remained, that among the great Sioux tribes or the Dakotas. Twelve missions and forty-five churches, which reached about one hundred thousand Indians abandoned in twenty-six years!

The question now asks itself: "Why were not these hopeful missionary efforts to these pagan tribes more permanent? What turned the tide of success and left the missions stranded?" Here comes the story of dishonor. The Indian was here when the white man came. The Christian white men recognized the Indian's right of occupancy as a right. They did not hold that half a million savages had a right to dispute the ultimate sovereignty of civilization, but they agreed that when civilization should move forward and barbarism should retreat, the Indian should have Christian justice and not un-Christian wrong. He should not be oppressed. He should be treated equitably. His rights should be acknowledged, and if the demands of the greater number and the greater life asked for a surrender of his rights as original occupant, then there should be fair consideration, compensation and honesty. It may be the providence of God that barbarism shall be crowded out by civilization, that the Indian's hunting-ground shall yield to the railway and the marts of commerce. It may not be right that a continent of eight millions of square miles, more than twice the size of all Europe, fair and beautiful and rich in resources, should be kept for game preserves for half a million savages. It is right that the forest should fall to make room for New England villages, with their churches and school-houses and industry. The rude stage of existence must make way for a higher. But the higher has no right to be wicked in its onward movement. It has no right to rob or cheat. It has no right to make compacts and violate them. It has no right to break its faith with the weak. It has no right to outrage the principle of justice.