MISSIONARY SCENES AND ADVENTURES IN CHINA.

The concluding stanzas are equally expressive: "As a
potter, thou hast made all living things. Great and
small are sheltered by thy love. As engraven on the
heart of thy poor servant is the sense of thy goodness,
so that my feeling cannot be fully displayed. With
great kindness thou dost bear with us, and notwith-
standing our demerits dost grant us life and prosperity."
Everywhere in their histories do we find his supremacy
over kings and princes acknowledged. He overthrows
kings who act unjustly, and establishes the throne in
righteousness. Vows are presented to him. One emperor
declares that fasting and tears should precede sacrifice.
Another confesses that all good thoughts come from
him. Another humbly acknowledges that men cannot
fathom his designs; that though he is infinite, yet
he is not so exalted that he does not regard every-
thing on earth. Nor is this all; we even find it affirmed
that he has set up a tribunal in our hearts-a conscience
by which we are judged. Emperors are represented
as examining themselves to ascertain whether their
motives were just and reverential, and the great injunc-
tion which runs through all, and which is professed as
incumbent upon every one who ascends the throne, is
to conduct their government on the same principle as
Shang-ti proceeds in his august administration; which
reminds one of that beautiful passage in its connection,
"Be ye therefore perfect as your Father in heaven is
perfect." One quotation from among many must
suffice in illustration of this view of the duty of kings.
In the Shoo King, book i. sec. iv.,* the following very
explicit statement occurs: "The heavenly arrangement
of the human relations (viz. between princes and
ministers; parents and children; elder and younger
brothers; husbands and wives; friends and compan-
ions) has its statutes; let us correct these our five
statutes in accordance with them, and then, oh, the five
solidities of human conduct! The heavenly order of
official rank has its ordinances; let there proceed from
us these five ordinances in harmony with them, and then,
oh, how constant the people's habits! Heaven encourages
the virtuous, let us use the same rewards.
Heaven punishes the wicked, let us use the five kinds
of punishment, and then, oh, how serviceable will be
the five applications! THIS IS ALL THE BUSINESS OF
GOVERNMENTS; let us exert ourselves! let us exert
ourselves!"

But is Shang-ti admitted to be the only living and true God, or are other objects of worship reverenced in the same manner?

There is no being placed upon an equality with him. He is called "The High Imperial One, most honourable and without compare ;" and just as "there cannot be two emperors or two who are equally the head of the house,' so it is argued "there cannot be two Shang-ti."

In the ancient books there is a class of spiritual beings referred to called "shin" or spirits. But they are local and finite, and limited in their actions; e.g. there are the spirits of the mountains, and valleys, and rivers, and lakes; and they were worshipped, and sacrifices, especially in later times, were offered to them. But this worship was of a different complexion; and a far lower grade than that paid to the Supreme One. They hold a position not unlike that of angels; and there are passages in which they as well as men are represented as worshipping God. In a hymn addressed to Shang-ti as sovereign spirit, it is said, "Spirits and

* Dr. Medhurst's translation.

315

men rejoice together praising thee." And generally they are represented as the messengers of God,―receiving his commands, fulfilling his behests even as the various officers of the emperor receive the orders of their sovereign. The unity and supremacy of Shang-ti is thus incontestibly proved to have been the way in which they conceived of him.

And they had no image of Shang-ti. Idolatry was denounced, and no images of any god were ever erected in China till about the beginning of the Christian era, when Bhuddism introduced its gods many and lords many. They had tablets of their great men, and they sometimes offered gifts on their tombs; but these oblong pieces of wood were the only species of respect permitted, and even this not in the primitive times. How delightful to find such views of God so distinctly expressed in the annals of that great nation! And since "in every nation he that feareth God and worketh righteousness is accepted of him," how many in those ancient times may have obtained mercy!

V. THEIR VIEWS OF PROVIDENCE.

And is the doctrine of Providence clearly enunciated in their early writings?

The very name of Shang-ti embodies this truth. As we have already explained, it means the "Supreme Ruler;" and the expressions already quoted all imply it. But there is no lack of evidence upon this point. In the Shoo King, book i. sec. iv., we find it affirmed: "It is Heaven that works, as for men they are only substitutes." Again: "Heaven's approval and disapproval may be known from our people's approval and disapproval. There is a connection between the upper and the lower world. Oh how careful should those be who are in charge of countries!" "The king of Hea (book iii. sec. iii.) had obliterated all traces of virtue and commenced a reign of terror." On this account he had been overthrown, and it is said, "Providence (literally, Heaven's way) which blesses the good and punishes the bad, has brought down calamities on Hea in order to set forth his evil conduct." Again, book iv. sec. viii. "It was not that Heaven was partial to our Shang dynasty, but Heaven has a regard for our single-eyed virtue."... "We conceive that prosperity and adversity are not erroneously dispensed to men; but Heaven sends down calamity and confers blessings according to men's qualities." But not to multiply instances, suffice it to say that this doctrine pervades all these ancient writings. He is acknowledged as setting up one king and putting down another. One of their emperors was killed by lightning, and it is devoutly acknowledged that this did not occur by chance, but by the design of the Great Ruler.

Of course if there be a providence at all it must be special; for great things often depend upon apparently the most trifling circumstances, and to accomplish great designs the minutest forces must be attended to. By special providence we mean that God takes certain men under his peculiar care, appoints all their paths, orders all their trials and afflictions with a special end in view. This is true of every one who trusts in Him, but is clearly obvious in the history of all honoured by God for great service. This fact has been observed and devoutly acknowledged by the Chinese. It appears with more or less distinctness throughout their earlier records, but is emphatically and beautifully enunciated by Mencius (200 B.C.), the sage who stands next to Confucius. He says: "When Heaven is about to appoint men to great duties, he begins first of all by em

816

MISSIONARY SCENES AND ADVENTURES IN CHINA.

bittering their hearts and minds, then he subjects their bones and sinews to heavy toil, and their bodies to hunger and poverty, and at last he throws whatever they purpose into confusion. By these means their hearts are roused, their passions taught forbearance, and in this way ability is conferred on them to perform deeds for which they would otherwise have been inadequate." What startling sentiments in a heathen author! Why the history of the Bible saints, and especially of Joseph, Moses, David, Paul,-are just illustrations of the doctrine here taught. "Whom the Lord loveth he chasteneth." This has been the experience of his people in all generations, and we see it acknowledged in all countries. Let those who are now passing through the furnace feel sure that God is over all. He sitteth as a refiner, and like the skilful metallist, will heat the furnace neither too much nor too little; he regulates the temperature just that he may bring us forth as gold seven times refined, fit us for service on earth, and present us perfect before himself in Zion.

The proverbs of the people embody the same truth, some of them strikingly put. For instance"A gem not rubbed, not polished." "A man not tried, not perfected." "Man proposes; but God disposes." many others to the same effect.

And

VI. THE IMMORTALITY OF THE SOUL.

We can say little in reference to the views of the ancient Chinese as to a future world. We know of nothing explicitly affirmed, except that the spirits of the wise and the good are said to go and live beside Shang-ti. This implies their belief in a future life, and other things tend to the same conclusion. Offerings were generally presented at the tombs of their great men, but no reason was assigned for it. Doubtless the custom was observed from the vague idea that the souls of the departed had knowledge of it, else how can it be explained? This is the interpretation modern Chinese scholars put upon it. They affirm that the spirits of the dead live; they will not admit that they go to a particular locality, as heaven, but that they are cognizant of what is done; and if honour be paid to them, and gifts laid on their tombs they are happy, but if not, they are less happy than they were on earth. Nothing occurs about a judgment day or a place of punishment, and it appears that the preceding explanation was the sum of their notions of the world to come.

VII. THEIR ANCIENT MORALITY.

All the world has heard of the remarkable purity of the Chinese code of morals. They lay the utmost stress on the duty of "watching our thoughts." We are to guard the secret springs of all our actions, and thus our whole life will be virtuous. In the Shoo King, book iii. sec. ii., "If you wish to be careful about results you have only to attend to the commencement." In opposition to their modern idea that our nature is virtuous, we find the following sentence in their general historical classic, the Shoo King, book i. sec. iii.: "The carnal mind is treacherous (literally the human heart), while the virtuous mind exists only in a small degree. Be you therefore minute in distinguishing, and be one in purpose while you firmly grasp the true medium." When the Emperor Kaou Tsung admitted to his minister Yue that he knew his duty, Yue bowed down his head, saying,

"It is not the knowing that is difficult, but the doing
that is hard." But it would be tedious to multiply
quotations. Suffice to say that these Chinese fully
realized all the evils to which our fallen nature tends, and
with most extraordinary wisdom urged arguments after
arguments for their rectification. They insisted much
upon self-examination. "Examine your attainments,
and lay your plans for distant usefulness. Seek to
discover your failings and shortcomings and rectify
them." "When the forester draws the thimble of his
bow-string he turns to examine whether the butt end of
his arrow be fixed according to rule, and then lets fly.
Be cautious, therefore, about that on which your mind
rests." Book iii. sec. vi. And look at this portrait
of a man, found among the counsels of Kaou Yaou:
"A man should be liberal yet rigid, pliant yet
determined, minute yet respectful, orderly yet reveren-
tial, benignant yet intrepid, straightforward yet meek,
familiar yet pure, firm yet sincere, and unflinching yet
upright; let him also show that he possesses persever-
ance, and how fortunate he will be !"

The greatest pains were always taken to instruct the people and keep them virtuous, for the emperors never were allowed to forget this great maxim: "The people is the foundation of a country; where the foundation is firm the country is tranquil."

Such is a brief outline of the leading features of the ancient religion of China. Their knowledge was meagre compared to that we now possess, but was it not wonderful for them? Indeed when we compare their records with the chronicles of the patriarchs, we are struck with their similarity. Their views of God, of providence, of sacrifice, of morals, and of a future life are expressed in nearly similar terms. Their sacrifices now partake of the character of Cain's offering; but in ancient times we cannot but believe hat they had more correct views, and that they saw their own deserts in the flowing blood of their victims. And let us hope that He who hears the young ravens when they cry, did not turn away his ear from the fervent and sincere prayers which were then presented to him in former times in this far distant land, but regarded their supplications and saved them from their distresses.

THE PULPIT IN THE FAMILY. REGENERATION, OR THE NEW BIRTH. "Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God."-John iii. 3.

HE new birth signifies a great change made in the heart of a sinner by the power of the Holy Spirit. It means that something is done in us, and for us, which we cannot do for ourselves; something to which we were before strangers; something whereby we begin to live as we did not live before; yea, something whereby such a life begins as shall last for ever; for as by our first birth we are born to die, so by our second birth we are born to live for ever.

Observe how very strongly our Lord asserts the necessity of this new birth, or regeneration, in the text; "Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God." Surely these words must have great weight with us, if we believe the God of truth.

REGENERATION, OR THE NEW BIRTH.

318

POETRY.—SABBATH THOUGHTS.

THE BRAVE BOY OF HAARLEM.

Pages for the Young.

THE BRAVE BOY OF HAARLEM.

II.

319

again Joseph repeated his shout till the echoes and the after silence frightened him, and the poor child felt that he was alone with the cold moon shining on the pent up waters, and nothing but his forefinger between the country and destruction. Joseph had been blessed with a wise and pious mother. Young as he was, she had taught him to do his duty, whatever that might be. Now it was clearly to keep his finger in that sluice-hole in spite of cold, weariness, and the numbing pain which passed up his arm in consequence of its peculiar position. Besides all the ruin and death the outburst of those waters would spread over the district, Joseph knew they would drown his mother, for the sluicer's cottage was sure to go with the dyke. That thought of itself nerved the child's heart to keep his painful post; moreover, that mother had taught him, both by precept and example, to put his trust in the arm of everlasting strength, and now, when the feeble, worn out child, left alone in that terrible trial, lifted up his eyes and saw above him the grand majestic sky of a clear autumn night, with all its hosts of stars, and remembered that He who had made them all was also a present help in times of trouble, he felt that he was not forsaken, and his prayer went up short and simple :-"Lord, help me to keep this water out; save this country and my poor mother."

NEVER saw the water so high," thought Joseph, as he took the narrow path between the outer and inner dyke, because there were fewer sharp stones for his bare feet, and the light was growing dim. These half hidden ways are favourite walks with the children of Holland. Warm and low, and sheltered on either side by the double rampart, long green grass and wild flowers are to be found there when the early frosts of the Dutch winter have stripped the trees and withered the gardens. Joseph went gallantly on with his bucket, hoping to get home before the darkness closed in; but the bucket was heavy and the child was tired. He saw the rising moon, she was then large and full, silvering the broad canal; sounds from the surrounding country came over the dyke, people had not all gone to their houses When Joseph's heart failed him, and it did so more than once yet, and he would rest for a minute on the long soft grass in the weary watch of that long night, he looked up to heaven and then go home without stopping. It was just opposite the and repeated that brief petition. All his cries for human help great sluice of which, his uncle had complained for wanting were vain. As the heavy hours wore on, he could hear nothing pitch, that Joseph sat down with his bucket beside him. His but the angry swell of the waters and the moaning strain of the feet were sore and so were his small shoulders. He was full sluice. His bare feet seemed frozen to the stone; he could half a mile from home; the skies were growing dark and the scarcely keep them alive by pulling down the short gown of world quiet-there was neither boat nor barge on the canal, but coarse grey frieze which the Dutch peasants, man and boy, wore Joseph's ear caught a sound like the flow of running water at that period. The pain of his fixed arm was for some time somewhere close by. Had the rain left a stream to trickle down intense, but it gradually became lifeless and rigid as the old the dyke? He looked on all sides; there was nothing of the kind sluice itself. At length numbness and stupor began to creep to be seen. But the sound was increasing every minute; the over Joseph's brain, too; he only knew that he was keeping out rising moonlight gleamed on water which came flowing down the drowning waters with his frozen finger, and leant against the path, and Joseph discovered that it was from the great the sluice half dead and moaning to himself, all unconscious that sluice. He knew his uncle never thought it necessary to look the great white moon was going down and the misty light of after it in dry evenings; but there was something wrong, and the autumn morning stealing over earth and sky. Joseph would see what. In spite of his sore feet, the active boy climbed the inner dyke, clinging with his toes to projecting stones, and with his fingers to strong weeds rooted in the crevices, till he reached the sluice. There the cause of the running water was plain. What carpenters call a knot in the timber had slipped away, leaving a small circular hole through which it poured like a stream. Joseph was drenched to the skin by coming near enough to see it.

"My forefinger would stop up that hole," thought he; and no sooner thought than done. Joseph's forefinger was larger and more muscular than most boys of his age could show, because it had done harder work; it filled up the hole exactly and prevented his getting wet. But that was not all the boy had to think of. He had heard, as what child in Holland had not, of the terrible inundations which age after age had submerged towns and villages on the low western coasts. Old people had told him how the great lake of Haarlem was formed in the place of farms and hamlets, and how, one winter's night, two hundred years before, the roaring sea broke in on the country round Dort, and when the morning came, nothing could be seen of a well cultivated and populous district but a church spire or a castle keep above the waste of waters. Was Haarlem, and all the dyke villages, to be drowned that night? Joseph knew the canal opened directly on the North Sea, it was full from bank to bank, and through the deepening silence of the night his ear caught a far off surgy sound which the practised child knew to be the effect of an unusually high tide setting into the bay and forcing a passage up the already overfilled channel. The great sluice would have its timbers sorely tried; he heard them creak and groan with the pressure even then, and his uncle's habit of saving pitch now appeared in its worst consequences. By the broad moonlight, Joseph could see that the wood all round the hole was decayed and waterworn to such a degree that it must give way before any considerable force. "It is growing cold and late," thought poor Joseph, "but if I pull out my finger the water will rush out too, this old wood will break away and all the country will be drowned. Everybody can't have gone home yet. I'll stand here and call as loud as I can; some one will surely hear me and run for help."

Accordingly the brave boy planted his feet more firmly on the rough stone and shouted with all his might. "Somebody, somebody, come and help me to keep out the water; there's a hole in the great sluice and all Haarlem will be drowned."

The broad canal and the massive dykes re-echoed his cry, but there was no other answer. The honest Dutch people kept early hours two hundred years ago; burgher and peasant had barred their doors and covered up their fires by this time. Again and

By that early light, Dr. Gretzel, with his trusty staff in hand, was wending his homeward way from the death-bed of a young parishioner, whose father he had baptized. As the good man paced along the high road which led past the outer dyke, his musings on the marvellous uncertainties of life were interrupted by a sound of low moans which seemed to come from the canal. Still robust and active, especially when help was wanted, the old Doctor lost no time in climbing the dyke and stretching over in the direction of the sounds; there, he could scarce believe his eyes when, by the faint daylight, they showed him his favourite scholar, with wet garments and a ghastly pale face, standing as if he were fixed to the great sluice.

"Joseph, my child, what are you doing there?" said the good minister, in perfect amazement.

"Keeping the water out, sir; will you go and tell my uncle?" was all that poor Joseph had either strength or sense to say, but it was enough; Dr. Gretzel at once guessed, not the whole state of the case, but that there was something wrong with the sluice. He had seen one inundation in his day, and never was Jhan Dreken's door so thumped and battered as with the minister's stick. The amiable sluicer had scolded his sister because she went out to look for her son when it grew late, and searched everywhere but the right place, poor woman. Jhans insisted that he had stayed with that old talker at the rope walk," spilled the pitch, broke the bucket, and got into every kind of mischief. Now, himself and all the dwellers by the dykes were roused with the news that the great sluice was giving way, and only poor Joseph's hand holding back the waters of the sea canal. The doctor spread the intelligence by voice and messenger. Within half an hour after he made the discovery, scores were on the spot with all manner of help, for everybody knew his own safety was concerned. The great sluice was stopped and thoroughly pitched for once under Dreken's management, and Joseph was borne home to his mother in triumph as the boy whose forefinger had saved all Haarlem.

It was some days before he recovered the use of his arm, and poor widow Hansom feared she would never get his feet rubbed into warmth; but Joseph had a good constitution, helped by joy in what he had achieved by those weary hours of suffering and fear. It was a subject of thankfulness with him all his days that he had been enabled to keep that terrible charge, and he lived to be a good and honoured citizen of Haarlem, for the town council, in consideration of his singular services to the country, pensioned his mother and provided for Joseph, binding him as an apprentice to one of their principal shipbuilders, for which calling the boy had a natural turn, and by which ne rose in process of time to wealth and importance. Tradition