An Australian in China - George Ernest Morrison (best books to read for young adults txt) 📗

own words:—"Those Chinese who have never heard the Gospel will be judged by the Almighty as He thinks fit"—a contention which does not admit of dispute—"but those Chinese who have heard the Christian doctrine, and still steel their hearts against the Holy Ghost, will assuredly go to hell; there is no help for them, they can believe and they won't; had they believed, their reward would be eternal; they refuse to believe and their punishment will be eternal." But the destruction that awaits the Chinese must be pointed out to them with becoming gentleness, in accordance with the teaching of the Rev. S. F. Woodin, of the American Baptist Mission, Foochow, who says:—"There are occasions when we must speak that awful word 'hell,' but this should always be done in a spirit of earnest love." (Records of the Shanghai Missionary Conference, 1877, p. 91.) It was a curious study to observe the equanimity with which this good-natured man contemplates the work he has done in China, when to obtain six dubious conversions he has on his own confession sent some thousands of unoffending Chinese en enfer bouillir éternellement.

But, if the teaching of this good missionary is unwelcome to the Chinese, and there are hundreds in China who teach as he does, how infinitely more distasteful must be the teaching of both the Founder and the Secretary of the Mission which sent him to China.

"They are God's lost ones who are in China," says Mr. C. L. Morgan, editor of The Christian, "and God cares for them and yearns over them." (China's Millions, 1879, p. 94.) "The millions of Chinese," (who have never heard the Gospel,) says Mr. B. Broomhall, secretary of the China Inland Mission, and editor of China's Millions, "where are they going, what is to be their future? What is to be their condition beyond the grave? Oh, tremendous question! It is an awful thing to contemplate—but they perish; that is what God says." ("Evangelisation of the World," p. 70.) "The heathen are all guilty in God's eyes; as guilty they perish." (Id., 101.) "Do we believe that these millions are without hope in the next world? We turn the leaves of God's Word in vain, for there we find no hope; not only that, but positive words to the contrary. Yes! we believe it." (Id., p. 199.)

The Rev. Dr. Hudson Taylor, the distinguished Founder of the Mission, certainly believes it, and has frequently stated his belief in public. Ancestral worship is the keystone of the religion of the Chinese; "the keystone also of China's social fabric." And "the worship springs," says the Rev. W. A. P. Martin, D.D., LL.D., of the Tung Wen College, Peking, "from some of the best principles of human nature. The first conception of a life beyond the grave was, it is thought, suggested by a desire to commune with deceased parents." ("The Worship of Ancestors—a plea for toleration.") But Dr. Hudson Taylor condemned bitterly this plea for toleration. "Ancestral worship," he said (it was at the Shanghai Missionary Conference of May, 1890), "Ancestral worship is idolatry from beginning to end, the whole of it, and everything connected with it." China's religion is idolatry, the Chinese are universally idolatrous, and the fate that befalls idolaters is carefully pointed out by Dr. Taylor:—"Their part is in the lake of fire."

"These millions of China," I quote again from Dr. Taylor, "These millions of China" (who have never heard the Gospel), "are unsaved. Oh! my dear friends, may I say one word about that condition? The Bible says of the heathen, that they are without hope; will you say there is good hope for them of whom the Word of God says, 'they are without hope, without God in the world'?" (Missionary Conference of 1888, Records, i., 176.)

"There are those who know more about the state of the heathen than did the Apostle Paul, who wrote under the inspiration of the Holy Ghost, 'They that sin without law, perish without law,' nay, there are those who are not afraid to contradict the revelation of Jesus Christ, which God gave unto Him to shew unto His servants, in which He solemnly affirms that 'idolators and all liars, their part shall be in the lake that burneth with fire and brimstone.' Such being the state of the unsaved of China, do not their urgent needs claim from us that with agonising eagerness we should hasten to proclaim everywhere the message through which alone deliverance can be found?" (Ut supra, ii., 31.)

Look then at the enormous difficulty which the six hundred and eleven missionaries, of the China Inland Mission, raise up against themselves, the majority of whom are presumably in agreement with the teaching of their director, Dr. Hudson Taylor. They tell the Chinese inquirer that his unconverted father, who never heard the Gospel, has, like Confucius, perished eternally. But the chief of all virtues in China is filial piety; the strongest emotion that can move the heart of a Chinaman is the supreme desire to follow in the footsteps of his father. Conversion with him means not only eternal separation from the father who gave him life, but the "immediate liberation of his ancestors to a life of beggary, to inflict sickness and all manner of evil on the neighbourhood."

I believe that it is now universally recognised that the most difficult of all missionary fields—incomparably the most difficult—is China. Difficulties assail the missionary at every step; and every honest man, whether his views be broad or high or low, must sympathise with the earnest efforts the missionaries are making for the good and advancement of the Chinese.

Look for example at the difficulty there is in telling a Chinese, who has been taught to regard the love of his parents as his chief duty, as his forefathers have been taught for hundreds of generations before him—the difficulty there is in explaining to him, in his own language, the words of Christ, "If any man come to Me and hate not his father, he cannot be My disciple. For I am come to set a man at variance against his father."

In the patriarchal system of government which prevails in China, the most awful crime that a son can commit, is to kill his parent, either father or mother. And this is said to be, though the description is no doubt abundantly exaggerated, the punishment of his crime. He is put to death by the "Ling chi," or "degrading and slow process," and his younger brothers are beheaded; his house is razed to the ground and the earth under it dug up several feet deep; his neighbours are severely punished; his principal teacher is decapitated; the district magistrate is deprived of his office; and the higher officials of the province degraded three degrees in rank.

Such is the enormity of the crime of parricide in China; yet it is to the Chinese who approves of the severity of this punishment that the missionary has to preach, "And the children shall rise up against their parents and cause them to be put to death."

The China Inland Mission, as a body of courageous workers, brave travellers, unselfish and kindly men endowed with every manly virtue that can command our admiration, is worthy of all the praise that can be bestowed on it. Most of its members are men who have been saved after reaching maturity, and delicately-nurtured emotional girls with heightened religious feelings.

Too often entirely ignorant of the history of China, a mighty nation which has "witnessed the rise to glory and the decay of Egypt, Assyria, Babylonia, Persia, Greece, and Rome, and still remains the only monument of ages long bygone," of its manners and polity, customs and religions, and of the extraordinary difficulties in the acquirement of its language, too often forgetful that the Chinese are a people whose "prepossessions and prejudices and cherished judgments are the growth of millenniums," they come to China hoping that miraculous assistance will aid them in their exposition of the Christian doctrine, in language which is too often impenetrable darkness to its hearers.

"They are God's lost ones who are in China, and God cares for them and yearns over them," and men who were in England respectable artisans, with an imperfect hold of their own language, come to China, in response to the "wail of the dying millions," to stay this "awful ruin of souls," who, at the rate of 33,000 a day, are "perishing without hope, having sinned without law."

Six months after their arrival they write to China's Millions: "Now for the news! Glorious news this time! Our services crowded! Such bright intelligent faces! So eager to hear the good news! They seemed to drink in every word, and to listen as if they were afraid that a word might be lost." Five years later they write: "The first convert in Siao Wong Miao was a young man named Sengleping, a matseller. He was very earnest in his efforts to spread the Gospel, but about the beginning of the year he became insane. The poor man lost his reason, but not his piety." (China's Millions, iv., 5, 95, and 143).

A young English girl at this mission, who has been more than a year in China, tells me that she has never felt the Lord so near her as she has since she came to China, nor ever realised so entirely His abundant goodness. Poor thing, it made me sad to talk to her. In England she lived in a bright and happy home with brothers and sisters, in a charming climate. She was always well and full of life and vigour, surrounded by all that can make life worth living. In China she is never well; she is almost forgetting what is the sensation of health; she is anæmic and apprehensive; she has nervous headaches and neuralgia; she can have no pleasure, no amusement whatever; her only relaxation is taking her temperature; her only diversion a prayer meeting. She is cooped up in a Chinese house in the unchanging society of a married couple—the only exercise she can permit herself is a prison-like walk along the top of the city at the back of the mission. Her lover, a refined English gentleman who is also in the mission, lives a week's journey away, in Chungking, a depressing fever-stricken city where the sun is never seen from November to June, and blazes with unendurable fierceness from July to October. In England he was full of strength and vigour, fond of boating and a good lawn-tennis player. In China he is always ill, anæmic, wasted, and dyspeptic, constantly subject to low forms of fever, and destitute of appetite. But more agonising than his bad health is the horrible reality of the unavailing sacrifice he is making—no converts but "outcasts subsidised to forsake their family altars;" no reward but the ultimate one which his noble self-devotion is laying up for himself in Heaven. No man with a healthy brain can discern "Blessing" in the work of these two missionaries, nor be blind to the fact that it is the reverse of worshipful to return effusive thanks to the great Almighty, "who yearns over the Chinese, His lost ones," for "vouchsafing the abundant mercies" of a harvest of six doubtful converts as the work of three missionaries for three years.

There are 180,000 people in Suifu, and, as is the case with Chinese cities, a larger area than that under habitation is occupied by the public graveyard outside the city, which covers the hill slopes for miles and miles. The number of opium-smokers is so large that the question is not, who does smoke opium, but who doesn't. In the mission street alone, besides the Inland Mission, the Buddhist Temple, Mohammedan Mosque, and Roman Catholic Mission, there are eight opium-houses. Every bank,