Ready to Depart

Fifteen years had passed away since in the old home at P’ing-yang, David Hill led Hsi, his opium-smoking teacher, to the feet of Jesus. They had never met since then, though each had followed with deepest interest the career of his much-loved friend. Together they were nearing the end of the journey. But the last years were the best. Each was ripening in spirit for the glorious translation; growing in love and in humility; crowding the closing hours of life with richer, fuller service: as Paul, “ready to depart on the morrow,” gathered the believers round him on that Asian coast, and continued all night comforting and exhorting those who should see his face no more, “even till break of day.”

One source of constant joy to Hsi during these later years was the manifest deepening of spiritual life among the Hung-tung Christians, and the development of gifts that proved the Holy Spirit’s working and did much to strengthen the church.

Limits of space and of the reader’s patience forbid our dwelling, now, upon the simple but effective system of church order that had grown up under the special conditions existing in that district. It was quite sui generis; in many respects the outcome of Hsi’s own life and influence. The missionary colleague with whom he was associated had been guided, through constant prayer, to interfere as little as possible with the natural development of the work of God around him. He might have sought to mould the ideas of his fellow-workers in strict conformity with the practice of one or other of our denominational systems at home. But he saw that Hsi was being taught of God, and that excellent as our established usages may be for the old country, there is no need to limit brethren surrounded by such different conditions to exactly the forms we have inherited. “If you have a live thing, it will grow; and grow after the order of its own life.” There is infinite variety and adaptability in nature; why not also in the spiritual creations of God? Was it not in a similar connection that our Lord Himself said: “New wine must be put into new bottles “?

So the missionary felt it more important to minister to his Chinese brethren in spiritual things, seeking to deepen their knowledge of God and understanding of the Scriptures, than to regulate for them the precise methods they should follow in the management of their own church affairs. He saw that the only way to develop the native leader was to leave responsibility upon him; and that in the long run better results could be obtained for the Chinese church, by the direct working of the Holy Spirit through the heart and mind of such a man, imbued with the teachings of the Word, than by the ex officio control of any foreigner.

The outcome was not a perfect system, but one that had its strong points, and was at any rate free from the evils of parasitism apt to be engendered in a native church when the pecuniary and personal influence of the missionary are permanent forces. A brief outline of the facts, as they existed at this time, may be of interest.

“As years went on,” writes Mr. Hoste,” I am thankful to say that my relations with Pastor Hsi grew more and more close and helpful to ourselves and to the Church. The work also steadily increased; the village gatherings growing both in number and in the Christian character of their members: until, at the time of his decease, some seven hundred persons had been baptized, of whom five hundred were still living and in good standing. The work had spread its branches over hundreds of miles, and had just succeeded in touching the three adjacent provinces of Shen-si, Ho-nan, and Chih-li.

“There were four subordinate pastors or presbyters, exercising control over wide portions of this field; and some fifteen or twenty other brethren who had been set apart to the supervision of local centres. Over the whole Pastor Hsi, advised by myself, exercised what in its essence was episcopal authority.

“None of these men were receiving any salary or pecuniary support from the Mission of which I am a member, or from any foreign source. They were all self-supporting; either having means of their own, or, as was the case with most, working for their living.

“These brethren, in the first instance, had been private members of the church; and in their own local centres had developed the spiritual qualifications needful for the care and leadership of other Christians. For the village gatherings, necessarily only visited by us at intervals, were thrown on their own resources; and in this way any latent gifts among the members had an opportunity of coming into requisition and being increased by use. As such brethren showed themselves, they became the objects of our special attention; and when they seemed ripe for it, and the needs of the local church called for such a step, they were formally set apart by the laying on of hands, as deacons of their own churches. Among these again, as time went by, it was not difficult to perceive one and another whose character and influence pointed them out as fitted for wider control; and in due time such men were set apart as elders.

“The principle upon which we acted in this important matter was never to appoint a man to church office until he had proved himself capable of exercising its functions with acceptance and profit to his brethren. The teachings of such Scriptures as the twelfth chapter of ist Corinthians, appeared to indicate that wherever the Spirit of God was gathering out a company of believers from among the heathen. He would develop of their own number individuals able in their several degrees and various ways to contribute to the well-being of the whole. Our circumstances admitted, indeed almost compelled, a very simple and direct application of this truth. We did not lose sight of the fact that human agencies of special training are part of the means for perfecting the usefulness of these men. And for ministry in the churches among which they were labouring, a knowledge of Scripture, especially of the New Testament, and power of expounding it in a helpful, practical fashion, was the great thing to be aimed at as far as public worship was concerned.

“It should be added that while they were responsible for all the public meetings, they were free, and were expected to invite any of the members to conduct services who had a measure of fitness for doing so; and to encourage the development of such usefulness amongst others. In the matter of their temporal support, it seemed to us best for the present to let them earn their own living. Any who, through the growth of the work under their care, might in the future find their time wholly absorbed by their ministry, should be supported by those amongst whom they were labouring, rather than become dependent on funds from the missionary.

“Similarly, when through the number of worshippers it was no longer suitable or convenient to hold the services in the private house of any of the members, a hall was secured in the village for the purpose, the expense being met by the subscriptions of the natives themselves. In this way there had come to be more than a dozen meeting-places in various market towns and large villages; while in the capital cities of half-a-dozen counties, the Mission had premises that were available for occasional united gatherings, and served also as administrative

2 A centres. There were also, in twenty-five or thirty other villages, small groups of converts and inquirers who held daily evening meetings in private houses, and who on the Lord’s Day would, in most cases, attend at the nearest village in which there was a ’ worship-hall.’

“Once a year a general meeting of the church officers, and representative members from all the centres, was held in the city in which I resided. This lasted three or four days; and the time was spent in devotional meetings and deliberation about the work, when such matters as the appointment of church officers, the framing of church rules, and the like, were gone into. Voluntary offerings for the church fund were also made, for the relief of the poor and the support of ’ worship -halls.’ By this means the unity of the work was maintained, and much spiritual refreshment afforded.

“In addition to this annual gathering. Pastor Hsi and myself were habitually meeting with the local church officers, as occasion arose. All questions connected with baptisms or church discipline were decided by us, in consultation with the elders and deacons.

“During those years of intimate association with native workers, one or two thoughts were impressed upon me that it may be well to refer to.

“The first was that there may be a close walk with God and real spiritual power, in a convert whose Bible knowledge, through lack of opportunity, is very slender; and that such a man may be much blessed to the conversion of his fellow-countrymen. One’s attitude toward him must be that of Aquila and Priscilla with Apollos, rather than that of Eliab toward David.

“Again, a man in some respects a spiritual giant, may be long in shaking off the influence of mistaken views imbibed before conversion. Martin Luther in history, and the Apostle Peter in Scripture, are instances of this. And there have been many since the latter, who have needed a threefold vision from heaven, before their ‘Not so, Lord,’ of previous prejudice and training, has been swept away.”

Our Lord’s most precious gifts to His Church are men; next to the supreme Gift:

“Some to be apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, unto the work of ministering, unto the building up of the body of Christ.”

And the right men come as His gift only. Paid helpers are easily obtained. But for the truly God-given man or woman, one must wait: wait upon Him who alone can raise them up. Ishmael may be got by other means; but not Isaac. And Ishmael is more easy to get, than to get rid of.

One of the chief difficulties in missionary work lies just here. The right man often seems so hard to find. And for us it is so hard to be patient. But may we not, must we not believe that if the Holy Spirit is unhindered, the right worker will assuredly be given wherever needed, in answer to effectual, earnest prayer? Oh, how many more soul-winners, and Spirit-filled men and women we might have in China, if we prayed more.

Such a man, for example, was old Deacon Li of

Yoh-yang in the eastern mountains: simple, homely, uneducated; but a man of real faith and spiritual power.

It was at Fan’s village, in the early days, that Hsi first met him. Li was a travelling doctor then, just an elderly countryman who went about selling medicines. In his village home, thirty miles to the east, he had never met a Christian or heard of Jesus. It was a lonely, out-of-the-world spot. No missionary had visited there, or was likely to for a long while to come. But in those scattered hamlets, the Lord had not a few of His “other sheep,” waiting to be brought home. He knew the man whom He could use. And so, guided doubtless by the Spirit of God, Li made his way over the mountains to the very spot where he could find the Saviour who was longing to find him.

It was a wonderful change when the old medicine-seller left his drugs, and charms, and all the rest, to become a “fisher of men.” He was no scholar, and could not even read; but he drank in the truth with avidity; and went back, his heart so full of the Saviour that it had to overflow.

One by one up in the mountains, other souls were drawn to the living Christ; and the news spread from village to village that old Li had found a God who answered prayer. His faith was so simple and unquestioning that when they sent for him in different directions, to pray for their sick or demon-tormented relatives, he went without hesitation, and laying his hands upon them in the name of Jesus, claimed perfect healing. Wonderful things happened in those remote little places, where the old man and his

Master went together from home to home: wonderful things, known only to a few country people, and the watching angels; but it will need eternity to reveal all the results. In those low-roofed cottages, with the little children round him, Li would sit down as one of the family, and tell them simply and lovingly of Jesus. With true sympathy he listened to their troubles, spoke faithfully of their wrong-doing, and led them to confess their sins. Then, when they were ready to put away their idols, he would kneel down on the mud floor beside the sufferer, and talk to the Heavenly Father about all their needs. His prayers were so real and full of power, that many a time the heathen felt that the mighty God to whom he spoke so earnestly, must indeed be there, beneath their roof

Numbers were healed of all sorts of troubles, among whom not a few gave their hearts to the Lord. Later on a Refuge was opened under Hsi’s direction, which became a centre for the Christians and inquirers. Old Li was put in charge, and many a man saved from opium-smoking bears witness to his loving, skilful service. It was so characteristic of his spirit that he would receive no payment even for this exacting work. At first, in connection with the Refuge, he did draw a small salary. But one Sunday at Hung-tung, he heard Hsi preach a sermon on the sin of “covetousness, which is idolatry” in the sight of God. This greatly disquieted the old man; and rather than run any risk of even appearing to serve the Lord for money, he refused from that time forward to take a single cash in the way of remuneration. He could afford to trust his Heavenly Father for daily bread; but not at any price could he afford to grieve Him.

When it became necessary to organise a little church in that district, there was no question as to who should be put in charge as deacon. Li felt very keenly the responsibility of this new office, and more than ever devoted himself to the welfare of his flock. When a “worship-hall” was needed, in a village where the Christians were too poor to meet the entire expense, he rejoiced even to sell his wadded gown and suffer the lack of it all winter, that he might make up the sum. “As poor yet making many rich,” he often went short of what most people would consider necessaries, that he might minister to the wants of others. On his journeys round the district, he carried no money or provisions. He felt it better and more Scriptural, that the Christians should have the opportunity of entertaining him as he laboured in their service. And in places where there were no Christians, he just went as guided of God, doing His work, and trusting for needed supplies. Sometimes on evangelistic tours of this sort he would plan to be absent three or four days; but not until half a month had passed would he turn up again at the Refuge, weary and travel-stained, but radiant with joy, explaining that the Holy Spirit had not permitted him to return before.

The chief inspiration of his life, and his strongest reason for faith, was the fact of the resurrection of our Lord and Saviour from the dead. This comforted him under all circumstances, and seemed a truth especially his own. Whatever happened, he returned to it again and again, with perfect confidence: “Jesus lives. He rose from the dead! Therefore nothing is impossible.”

No wonder Hsi rejoiced in such fellow-workers: men after his own heart. No wonder that up to and beyond the limits of his strength he was unremitting in prayer and labour on their behalf, It was a beautiful thing to see him at the yearly conferences, drawing them all together, finding out their difficulties, strengthening them with sympathy and counsel, and seeking to deepen their faith in God and zeal for souls.

The conference of October 1894 was one of special interest, and long remembered among Hung-tung Christians; for it was then their beloved missionary brought home his bride. Eight full years Mr. Hoste had laboured among them, unmarried, and often alone: and there had been no missionary lady in the district. But when she came at last, all hearts agreed that she was well worth waiting for. Joy at Hung-tung, however, meant sorrow west of the river; for in losing Miss Broomhall, Pastor Ch’ii and the Ta-ning Christians lost one of their best-loved workers.

“Alas!” sighed the good Pastor, “some missionary ladies are like chairs and tables: easily removed. I trust there are some also like cupboards. We want those that will not be run away with, at Ta-ning.”

But in their heart of hearts they could not help rejoicing, knowing how much blessing would come to their friends across the river from the gentle presence that in their own homes would long be missed.

Warm indeed was the welcome with which the Hung-tung Christians received this good gift from God. Among other tokens of congratulation, they prepared a costly and beautiful banner: four large, gilded characters on a scroll of dark blue cloth. This they hung up in the sitting-room, so that when the travellers returned, just in time for the conference, the loving message of the whole church greeted them —

“WITH ONE HEART SERVE THE LORD”

No sooner had they arrived than Mrs. Hoste found her hands full of delightful work. Four hundred Christians had gathered for the meetings; and among ninety inquirers asking for baptism, there were more than thirty women. How glad she was to be in their midst; able to speak the language, and sufficiently experienced to give the help and teaching needed. One dear old lady of sixty-seven, who hoped to be baptized, clasped her hand so eagerly, and said:

“You ask me all the questions. I am deaf you know; and in the big meeting cannot hear properly, and may not answer right. But I could explain it all to you, without being afraid.”

Later on, however, encouraged by her new friend, she gave a bright testimony in the chapel; and with more than sixty others was baptized, as she expressed it, “in great peace.”

Time fails to tell much about the women. They seem almost forgotten in our pages. Not because they were less interesting or earnest than the men, but their part of the story would want a volume to itself: and we hasten to a close. One old lady must be referred to, however, who played an important part even in church affairs at this time, and helped to solve a perplexing situation.

In one of the village gatherings, Ch’en-ts’uen, quite a leading centre, a difficulty arose about the appointment of a church officer. A deacon was needed; and the trouble was, not that a suitable man was hard to find, but that there were too many. For at any rate three good men, substantial farmers, were forthcoming; any one of whom could have filled the office. They were all loved and valued, but it was impossible to choose between them; for though totally different in character, they were strangely equal as regards weight and influence. To have raised one above the others, would have been unreasonable; especially from a Chinese point of view. It would have been disastrous also; for merely calling him a deacon would not have added to his fitness for the office. As Mr. Hoste said:

“You can never go against facts. Try as you may, it is impossible to add to a man’s stature. You may put him on a pedestal, but it does not really make him any bigger.”

On the other hand, to have appointed all three would have provoked endless factions in the little church: “I am of Paul, and I of Apollos,” and so on.

“Well,” said Hsi, “we must leave it for the present. It is clearly a case in which we do not know the mind of the Lord.”

And then it all came right so simply, as they prayed about it. There was this dear old lady in the village, mother of one of the men in question. She had, in a quiet way, done useful work among the women; and was quite a power. The Christian men valued her judgment, and were in the habit of consulting her upon important matters. They were all feeling rather badly, up there, on account of having no church officer. And it occurred to Pastor Hsi:

“Why not recognise the position the Lord has evidently given this woman, and let her be set apart as a dea.coness?”

After prayerful consideration there seemed no reason against it; and when the idea was suggested, the Christians were more than pleased. The three men especially approved the step. Thus the difficulty was met. For the plan worked admirably, and no other appointment was made or desired. As a matter of fact, the position remained pretty much as it had been before. The men managed business matters, and carried on the meetings. But the old lady was more openly consulted, and had more responsibility among the women. And the Chinese word for deacon being equally applicable to a deaconess, the little church no longer felt neglected.

We may smile; but the suggestive thing is that a woman, without any education or special training, should have the capacity for exercising so much influence in religious affairs. That they are by no means rare in China, bodes well for the future of that great country; and indicates possibilities that should not be lost sight of in our life-decisions and our prayers.

As evidencing real progress among the Hung-tung Christians, one forward step must be referred to that greatly rejoiced Pastor Hsi during later years: the resolve unanimously taken by the church, to appeal no more to legal protection in times of persecution, or any difficulty with heathen neighbours. It was no hurried action; indeed it could not be. The issues involved were too serious and far-reaching. For such a decision simply meant that for themselves, their homes and families, whatever happened, they would from that time forward look to God alone for succour and defence. Amid the surroundings of a heathen land, such an attitude implies a depth of inner conviction that grows up slowly.

In early days it had been very different. Then Hsi, with much of the old self still about him, felt that his zeal and energy must be employed to clear the way of the Lord, sweeping aside all obstacles and hindrances, with the means whereby he had hitherto successfully dominated those around him. Thus when troubles arose, and believers were persecuted contrary to treaty rights, he even went up to the capital and interviewed the Governor of the province, setting on foot legal proceedings that covered their enemies with confusion. For as followers of the Western faith, he and other Christians could claim the protection assured to foreigners.

It was only when he found to his sorrow that such victories tend to deaden spiritual life, and put the Christians in a frame of mind wholly contrary to the love and self-sacrifice of their Master, that he saw something must be wrong. As at Yang-ts’uen, over and over again, a successful lawsuit meant a declining church; and the more Christian people sought to defend themselves from the reproach of the Cross, the less power they possessed for saving and blessing others. So manifestly was this the case, that Hsi was led seriously to reconsider the whole question; seeking from careful study of the Scriptures to find out the mind of the Lord.

But it was not until the time of his own worst troubles that the truth became clearly apprehended. In those closing months of 1887 he was called to go alone, into “the thick darkness, where God was.” And there he learned that not human help, so often unavailing, is the real need of the soul; but the all-sufficient Presence — “the God that is Enough.” He came to see that nothing can touch the life committed to Him, without His express design or permission; and that even distresses deliberately planned by the devil, “the messenger of Satan to buffet me,” may be turned into occasions for the fuller outshining of His glorious power, “made perfect in weakness.” Then the glad paean of the Missionary Apostle became the language of his heart also:

“Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ’s sake: for when I am weak, then am I strong.”

To have gone back, after that, to heathen mandarins for help and protection, would have been impossible. For himself, the question was finally settled; and by the end of that year he confessedly abandoned the course of lodging complaints of any kind with Government officials. He found it so much more blessed, and effective too, to lodge them with the King of Kings.

But in this position Hsi stood almost alone among his brethren. There was a considerable element then, in the Church, that inclined to make the most of this world, while still hoping to stand well in the next. But in the Fan troubles, much wood, hay, and stubble burned away. And as time went on, true believers were more prepared to commit themselves to a spiritual line of things. Then a higher standard became possible; and prayerful thought was given to this important subject. No doubt the way in which the Lord undertook for the Refuge work, delivering Hsi and his helpers in many a danger, in answer to prayer alone, was the best comment on Scriptural teaching that could have been afforded, and had not a little to do with the final result.

But the action of the Church was unhurried and voluntary. For some time there had been a conviction that such a step would be for the glory of God, as well as for the best interests of the work. But the laying aside of all treaty rights, and the protection to be obtained through the influence of foreigners, meant renouncing very tangible benefits: and the step was not taken lightly.

But when at length the decision was come to, it was wonderful how the Lord immediately put forth His power to protect from persecution and trial in quite a new way. From the very first He gave most gracious deliverances, and unmistakably espoused the cause thus committed to Him. Afterwards, as the faith of the Church grew stronger, this was not so markedly the case. Then persecution was allowed to come; though manifestly overruled for blessing. But until they were established in this new position, entered upon with a measure of fear and trembling, the Lord undertook for them so remarkably that the missionary who watched it all was filled with wonder and thanksgiving. In this whole matter, he and Pastor Hsi were deeply one; as the following page from our Chinese manuscript indicates:

After united prayer and consultation, Mr. Hoste and I decided to bring before the next conference (early in 1891) a resolution that in future all members and inquirers connected with any of the churches in the Hung-tung district, who might suffer persecution, should trust only in the Lord for protection, and not depend upon their treaty rights. This, after full discussion, was unanimously approved by the Church, and became a fixed rule. Now, it is clearly explained to every candidate before baptism; lest afterwards, when tested and tried by persecution, he should repent.

During recent years (written in 1894) the Lord has preserved the Church in much greater peace than we formerly enjoyed.

In all matters connected with the Church or Refuges, Mr. Hoste and I have united in prayer and consultation, and are thus enabled to arrange things happily. We mutually help one another, without any distinction of native or foreigner; because the Lord has made us one. Mrs. Hoste, thank God, also loves Mrs. Hsi; and is of one heart with her husband. May the Lord continually make us of one mind, and give us grace upon grace, that we may glorify our Heavenly Father.

Strangely enough, after this resolution was taken, Hsi himself was among the first to be put to the test. The circumstance, though comparatively trivial, is noteworthy as showing how completely his own character and attitude were changed by the grace of God. Even outsiders could see that he was no longer the same man. In former days, most people dreaded the thought of offending him; and so far from taking liberties, were rather thankful if he did not come down upon them. And even after his conversion, no one would have cared to interfere with his rights. But now, nothing seemed to rouse the old, fiery spirit. And gradually it dawned upon his heathen neighbours that he was harmless, and might be taken advantage of with impunity. He would do nothing worse, at any rate, than pray.

And so, with perfect coolness, a man in the Western Chang village annexed a portion of his property; a little patch of nice, watered land. He quietly altered the boundary marks, and took over this valuable addition to his own farm.

The news, of course, was soon carried to Hsi, who could hardly believe it, until he saw for himself what had been done. Then, after praying over the matter, he went round to his neighbour’s house, and in a friendly spirit remonstrated at such a proceeding. But he was at once attacked with a storm of abuse and defiance, and saw that the man intended to bluff the matter through.

Under these circumstances there was nothing to be done, if he intended to recover his rights, but go to law and have the aggressor punished. But this, of course, was just what Hsi would not do. As he thought and prayed about it, he saw that the Lord was giving him an opportunity for living out the great principle of not resisting evil, and that it was a case that might be specially useful to others, for there was not a man in the Church who would not be tempted to resent such an injustice.

“It is my Master’s land,” he said quietly. “I hold it only for His service. If He wants to use it thus, to illustrate the spirit of the Gospel — let it go.”

This attitude, needless to say, aroused much amusement and curiosity in the village. Could it be that the Christians were as foolish as all that! But ridicule was checked somewhat suddenly, when the man who had wronged Hsi was taken violently ill. Nothing did him any good; and in his distress he begged, at last, that Hsi would come to him, for there was no such doctor anywhere else to be had. Hsi gladly undertook the case, and did all he could for the poor fellow, earnestly pleading with him to turn to God and seek the blessedness of sins forgiven.

The man was greatly impressed. He took the medicines provided, and was soon restored to health. The more he thought of it, the more he wondered at Hsi’s kindly spirit. And finally he began to attend the services at The Middle Eden, and showed no little earnestness in inquiring about the Gospel.

“Now,” thought Hsi, “is our opportunity. I will say nothing about that land. If he truly gives his heart to Christ, the first thing he will do will be to make reparation. We must show that to us, at any rate, his soul is worth more than the property.”

But the man held back. He could not make up his mind to face the cost of becoming a Christian.

Not even that one little bit of land was he willing to part with. Nothing was said. But he ceased coming to the meetings; and, before long, had relapsed completely into his former life. It was sadlyevident that the strivings of the Holy Spirit had ceased, or almost so, in his heart.

And then, only a short time after he had turned his back upon Christ, he was suddenly taken ill, while Hsi was away from home, and died.

A profound impression was made in the village, where the whole matter had been closely watched. An impression that was not lessened, when upon Hsi’s return he declined to take any steps for recovering the land, and left it in the possession of the family, who were even then unwilling to give it up. He was permanently the loser to that degree. But what an opportunity it gave him for preaching the Gospel. And what an incentive it proved to other Christians to pray for their persecutors and seek to win them to repentance, in view of that solemn word, “I will repay, saith the Lord.”

Our Master nowhere promises that those who put their trust in Him shall not suffer loss of property. On the contrary, His servants are spoken of as men “Set forth... appointed unto death... made a spectacle unto the world, and to angels, and to men.”

“Being reviled, we bless; being persecuted, we suffer it; being defamed, we intreat: we are made as the filth of the world, and are the offscouring of all things unto this day.”

While one prays for deliverance and peace, and it is right to desire such blessings for ourselves and

Z?

others, the only way for real heart-rest is to be willing, at any moment, to lay down life itself for His sake. And the moment of our deepest fellowship with His sufferings, may be the moment also of our richest foretaste of His joy.

But not only in these matters of Church order and witness-bearing in the midst of persecution, was progress made. Hsi came to see more and more, as time went on, the importance of keeping the Lord’s Day, and of bringing the Christians to understand that they must live for God and with God in everything. Heart and soul he threw himself into all that concerned their well-being. He was with them constantly in their homes; conducting weddings and funerals, visiting the sick, inquiring after the children, praying with and helping them in times of difficulty. He knew all that was going on; and had as quick an eye for all the good points and ’ blemishes of his flock, as any Eastern shepherd. This familiarity with their needs gave him great power in prayer for them, and made his preaching and private exhortations very practical. His zeal on their behalf reminded one of Paul’s fervent cry:

“My little children, of whom I travail in birth again until Christ be formed in you.”

“I am jealous over you with a godly jealousy... that I may present you as a chaste virgin to Christ.”

To this end he sought in every way to bring the Word of God to bear upon their lives, in the light of the Holy Spirit’s teaching. He had a most searching, helpful way of unfolding Scripture. In public meetings he did not merely take a text and preach an eloquent sermon; though it would have been easy for him to excel in that line of things. His heart was far too conscious of the needs of the people before him, and of the Master’s need of them. With simple directness he endeavoured to bring home to his hearers a realisation of the claims of God upon their lives, and the possibilities open to them in Christ Jesus. He would take a passage of Scripture, a dozen or twenty verses, and expound the leading thoughts, sentence by sentence. He did not refer much to other passages; for he found that turning from one to another was apt to distract attention. But he frequently took some Old Testament story, to illustrate the point he was making, and related it with a graphic interest that made it live before the people.

“It was all so practical and vivid and full of spiritual power,” said his missionary colleague, recalling those days.

And in his own study of Scripture, Hsi followed the same principles. He was a man who read and pondered the Bible a great deal, and had an unusual grasp of its teachings. But it was his experimental method that was characteristic. To him the message seven times reiterated in the Upper Room, by our I^ord’s own lips, was of supreme importance: “He that hath my commandments, and keepeth them, he it is that loveth me.”

In this connection is it not true? — as Mr. Hoste said, speaking of his friend:

A well-taught Christian is not necessarily one who has acquired an extensive knowledge of Scripture. Though such knowledge may be a means to the end of becoming a well-taught Christian. The Bible, I often think, is like a map; in that it shows us the way to be brought into, and to maintain, a walk with God. I may have an excellent acquaintance with the map of Africa, and yet be a very poor explorer. Just as people may possess a great deal of Bible knowledge, and be able to talk beautifully about the deeper things, and the higher life, when all the while their experience may be shallow, and their life dishonouring to God. “If ye know these things, happy are ye if ye do them.”

The teachings of our Lord in the Sermon on the Mount, for example, are not hints to candidates, that we may take or leave. Christ Himself acts on these principles. His Word must dwell in us; steadily controlling our lives. Then, and not till then, are we abiding in Him.

It is so important in Bible study to remember that we must aim at more than clear views of truth. I may perceive a great deal of inward significance in Abraham’s sacrifice of Isaac. But in my own life, I have a Mount Moriah too. And that is for me the really important matter. Similarly I may understand the progression in Jacob’s experience: that Bethel marked one stage and Peniel quite another, and that much lay between the two. But then, I also must travel that same road.

As to Hsi, he did love applied Scripture; and was in this sense an eminently well-taught Christian. The Word of God was the man of his counsel all the time. Not to copy but to reproduce the Truth, was his constant aim. He never encouraged those who came to him for training, to pile up Bible knowledge, and think that because they knew a great deal, they were able to minister to others, who might have studied less. Yet that delusion is common; and not in China only. But mere teaching never feeds the soul; any more than reading a bill of fare can provide a hungry man with a dinner.

“The /«(?-// (truth or doctrine) must have full play,” he insisted, “in your lives. God will always be putting you into circumstances in which His principles will test you. The path that Jesus follows, leads to the Cross.

And the question, right along, will be: Are you going to take that road with Him? It means death to self, daily. Are you willing to let Him live it out? There is no other way of bringing life and blessing to others.”

This was the real thing in Hsi’s own life; the one thing he increasingly desired: so to preach, and so to live, as to bring others into touch with God. How practical he was about it, and how well he understood that it is often little things that keep us back from great blessing, may be seen from one of his hymns, written especially for their church conferences. It is given in full, in spite of the recurrence in each verse of the same general thought; and will repay careful reading. It would almost have repaid a journey to China — to see and hear the Hung - tung Christians sing it; as the writer often heard them, when dear Hsi himself led the winding measure, inspiring tune and words alike with intense fervour.

This our Yearly Convocation has a meaning:

The Holy Spirit is leading the Church to take steps

forward. Men and women, young and old, all must reverently

worship God, and receive His commands: — The Lord says: “I gave up my life upon the cross for

thee. Is there yet anything thou canst not forsake to follow me?

Is it fondness for wine?
Is it opium-smoking?
Is it poppy-cultivation?

Please say — What is there thou canst not part with, to follow me, and hereafter enjoy the eternal happiness of heaven?”

This our Yearly Convocation has a meaning:

The Holy Spirit is leading the Church to go earnestly

forward. Both members and inquirers all should with one heart

wait on God, and give heed to His commands — The Lord says;” I gave up my life upon the cross for

thee. Is there yet anything thou begrudgest, to copy me?

Is it custom?

Is it foot-binding? (fashion)

Is it marriage with the heathen? (or unconverted).

Please say — What is there thou begrudgest, to copy me, and hereafter enjoy the endless bliss of heaven?”

This our Yearly Convocation has a meaning:

The Holy Spirit is leading the Church to advance in

holiness. Both elders and deacons, all must make hymns of

praise to God,^ and obey the Lord’s command — The Lord says:” I gave up my life upon the cross

for thee. Is there yet anything thou canst not forsake, to go and preach me?

Is it earthly pleasure?
Is it fame or fortune?
Is it rank and glory?

Please say — What is there thou canst not part with, to go and preach me, and for ever after enjoy the happiness of heaven?”

This our Yearly Convocation has a meaning: The Holy Spirit is leading the Church onward to perfection. Let pastors and evangelists bring their alabaster box and anoint the Lord, and joyfully proclaim His commands —

‘Referring to Ep. v. l8, 19, and Col. iii, 16.

The Lord says:” I gave up my life upon the cross for

thee. Is there yet anything thou canst not forsake, to glorify me?

Is it your own strength?
Is it the work you love?
Is it any precious possession?

Please say — What is there thou canst not part with, to glorify me, and enjoy endless happiness in heaven?”

Can we come back too often to that searching yet tender question:

I gave up my life upon the cross for thee:

Is there anything thou canst not forsake, to follow me?

If we were where Hsi is now, what would be our answer?

It was in keeping with his own spiritual life that more and more, toward the close, he sought to turn people’s eyes away from himself, and lead them to deal with God directly. He was more careful too, as time went on, about laying his hands on sick or demon-tormented people, and praying for their immediate healing. Not that his faith was less. But he came to see that to be right with God is the chief thing; and that sickness may be a means the Lord is using to draw the soul nearer to Himself. When people were truly seeking the Lord, he was just as ready as of old to pray for them and claim deliverance. But he had learned through several remarkable experiences, that if this was not the case, he dared not, as he expressed it, “misuse the power of the Gospel.” In the same way he was less inclined to resort to medicine than formerly; and in his own case often preferred to wait upon God alone, for healing. He made no hard and fast rule about it. The Lord seemed to guide him as need arose, in ways that suited the occasion.

In the autumn of 1893, for example, he visited the Refuge at Chao-ch’eng, and was immediately appealed to by some of the Christians, on behalf of sick friends. Deacon Liu, in the village of Nanshih-ling, was suffering much. Both his eyes were badly swollen, and nothing seemed to relieve the pain. Would Pastor Hsi make time to go over there and pray for him? And then Brother Ts’ao from another village was in trouble. His wife was seriously ill. He was so thankful the Pastor had arrived; and besought him to come at once to their home and heal her. Tired and busy as he might be, Pastor Hsi always responded to such requests. But on this occasion he felt that something was wrong. He prayed and thought over the matter; then calling in the men who were waiting, he said to them: —

The Lord does not give me liberty to go with you. Deacon Liu is the leader of the Church in that village. I fear he has been working on the Lord’s Day, and so breaking a most important commandment. If this is the reason of his affliction, it is that he may be a warning to the whole flock.

And Brother Ts’ao, it may be that your wife has been too busy with family affairs, and has grown cold-hearted. I fear she has been careless about prayer, and learning from the Word of God. It is more important that our souls should prosper than that our bodies should be in health.

Now you have Brother Song here, the pastor of your

Ready to Depart m

own church. He is responsible for these things. Ask him to go with you. If the deacon and Mrs. Ts’ao will confess their sins and retura to the Lord, your pastor will lay his hands on them and pray for them, and they will certainly be healed.

This unexpected answer astonished all present, who knew that in both cases it was even as he supposed. Pastor Song went out, and was enabled to put matters right. His prayers for healing were graciously heard; and the Chao-ch’eng church was all the stronger for the lesson.

A little later, a Christian man named Cheo was so seriously ill that Pastor Hsi gave himself to fasting and prayer on his behalf. Medical treatment had been tried, but without success; and it seemed as though he could not last much longer. As he prayed, Hsi felt quite clear that the Lord had sent this sickness in mercy to his soul. Very solemnly he urged him to make a full confession to the Lord Himself, and pray for spiritual healing. This he did; and without any further treatment, the serious symptoms abated, so that that very day he was comparatively well.

But Hsi was just as tender with those who needed comfort, as stern in cases where rebuke was called for. And for comfort also, he directed their hearts to God. Nothing could be indifferent to the Heavenly Father that concerned the welfare of His children; and His resources were always sufficient for His own.

In the summer of 1893, for instance, a drought destroyed the wheat harvest, and great distress prevailed throughout the district. Hsi was travelling up from his own home to Hung-tung, and a few miles south of the city came to the village of Yanghai, where lived a family of earnest Christians. In the hope of bringing them a little cheer, he stopped to pay a visit, and found that his coming was most opportune.

Like every one else, Shao had lost his spring crops; but, as if to rectify matters, his peach trees promised an unusual yield. From day to day they had watched the little orchard; counting upon the sale of this beautiful fruit to provide means of subsistence through the winter. What was their dismay, therefore, a few days previously, to find traces of the most deadly enemy of the young peach — a worm that now, alas, had covered all the trees! Evidently the crop was doomed; and little or nothing stood between them and absolute want.

Hsi’s heart was deeply moved. With real sympathy he comforted his friends; assuring them from his own experience, that the Lord had many ways of providing for His children, and would never let them lack daily bread.

“But come,” he said, “let us go out into the orchard, and tell our Heavenly Father all about it.”

Under the spreading peach trees, they knelt down that summer evening, and prayed that even now the ravages of the worm might be stayed, if it were the Lord’s purpose to use that fruit in providing for their needs. They had no means of checking the trouble. But He could easily deal with it. And if not, they trusted Him to care for them some other way.

Then Hsi went on his journey. And much comforted, the Shaos continued looking to the Lord. A day or two later their prayers were answered. For on going to the orchard as usual, they found the ground under the peach trees strewn all over with dead worms. Apparently not one was left alive. The trees remained in good condition, and later on produced a fine crop.

But it was in dealing with business affairs, and the difficulties that came up among his Refuge workers, that perhaps the greatest change was seen in Hsi during these later years. “The meekness and gentleness of Christ” had so mellowed his spirit, that hardly a trace seemed left of the once imperious, self-confident Confucianist.

In those old days it had been second nature to insist upon his own way; to lead and manage, and put things through, regardless of the interests of others. But now he had, in no small measure, grasped the principles that lie at the root of all true spiritual directorship. His fellow-workers were no longer subordinates, serving or helping him; but brethren whom it was his privilege to help in a common service to the Lord. The work was God’s work; and the men engaged in it were called of the Divine Master, each to their several posts. His business, as a faithful steward, was to see that all were arranged for as helpfully as possible, and strengthened in every way to do their best. So he sought rather to put responsibility on them, than to keep everything in his own hands; and realised the importance of seeking their welfare in each appointment, that he might truly carry out for them the will of God.

He tried as far as possible to send his men two and two, that there should be in every Refuge, beside the brother in charge, a second reliable man to help among the patients and keep all the accounts. This left both a measure of freedom for more directlyspiritual work. Then there was usually a third man, also a Christian, who was cook and servant in a subordinate capacity. It was not easy, always, to find suitable men for these posts, who could work happily together; and Hsi felt it one of his chief duties, so to wait upon God that he should be guided to wise selections, and not make mistakes that would afterwards cause trouble.

And then when difficulties did arise, he was learning to deal with them in a patient, humble spirit. This was perhaps the greatest change of all. For he had naturally a hot temper; and in virtue of his early training as a Confucianist, very clear ideas as to the way in which things ought to be done. He was so efficient himself, that stupidity tried him dreadfully in others; and so thorough, that against slackness or neglect his whole being rose in revolt. Sometimes, even long after he had seen the sin of impatience, he would be betrayed into the old hastiness of speech, showing an inward irritation that left him deeply repentant.

“I so well remember,” said Mr. Hoste,” seeing him in my room one day, with a deacon from one of the country places. He was a good brother, but slow and heavy, and had been getting into difficulties up there about a ’ worship-hall.’ Instead of coming at once to Pastor Hsi, as he should have done, he had been blundering alongi by himself, and had

:^ jv — r

THE MISSION PREMISES AT KIEH-HSIU.

Page 381.

These handsome buildings, with their beautifully carved woodwork, are supposed by the Chinese to be haunted. As no Chinese is willing to rent them, they were rented to the China Inland Mission at the ridiculous rate of about £■] per annum. They will give the reader an idea of the wealthy days of Shan-si, now so miserably poor through famine and opium -smoking. Shan-si is noted for its handsome buildings, many now in ruins.

involved us all in quite a tangle. But the thing was, he could not be made to see it. As he went over his view of the matter, again and again. Pastor Hsi had hard work to keep his temper. But he did want to be gentle and loving. And once more, as patiently as possible, he put the whole case before the man, and said:

“‘Now really, do you think that was the wisest thing to do? ’

“‘Yes,’ said the other earnestly, ‘I am sure I did quite right ’

“But poor Hsi gave a gasp, and came out with something, quite sharply, that made the deacon start and shook his complacency not a little. And then, in a moment, he was so sorry he had done it.

“‘Oh,’ he said, ’ let us pray. We must ask forgiveness.’ And then, as the tears came into his eyes: ‘Truly, I am nothing. I am unfit to shepherd the flock of God.’

“It was very characteristic of his attitude during those riper years.”

One other incident must be given, as showing the principles on which he acted when troubles arose between his Refuge workers. It occurred about the beginning of 1893.

Up on the P’ing-yao plain, two hundred miles from his own home, Hsi had an important Refuge in the city of Kie-hiu. The two brethren in charge had not been working happily together, and at length matters reached a climax. They were both, sad to say, in a wrong spirit; and after an open rupture, full of mutual indignation, they left the Refuge, and came down post-haste to the Western Chang village, each intent upon laying before Pastor Hsi the delinquencies of the other.

When they arrived, of course, every one could see that something had happened; and Hsi divined at once the true state of affairs. But he received them kindly, and without giving any opportunity for disclosures, attended to their wants himself; meanwhile instructing those in charge of the household that no questions were to be asked as to the reason of the visit. When they were comfortably provided with all they could need after their long journey, he excused himself, and went away alone for prayer.

Deeply distressed, he saw far more in what had taken place than a mere quarrel between ill-assorted brethren. For as years went on, his conviction only deepened that in cases of this kind the real power at work is that of the great enemy, who had succeeded in bringing dishonour upon the cause of Christ. A spiritual force lay behind the difficulty; and only spiritual power could overcome it. He saw that any persuasion or diplomacy he could bring to bear would be useless, and indeed could only make matters worse. The men were so enraged against each other, that all they wanted was an opportunity for “having it out” in the most public manner. And if once they began, there was no knowing where it would end. Their own characters, at any rate, would be so defamed that they could no longer continue in the work. And others would be drawn into the trouble. So for two days Hsi fasted entirely, and gave himself to prayer. He could not be content to make the best of a bad job, but felt he must lay hold upon the power of God for complete deliverance.

Meanwhile, he was specially careful to treat the brethren with more than ordinary kindness, waiting on them himself, and showing equal cordiality to both. The rest of the household following his example, there was no opportunity for strife; and the would-be disputants began to feel somewhat ashamed of their unreasoning anger.

On the third day, still fasting, Hsi received the assurance that his prayers were answered. Then, without delay, he went in search of the brethren, and bringing them together into his own room, in a few loving words besought them to lay aside all bitterness and mutual accusation, and each confess his own fault to God and one another.

“Brethren,” he said, “the blame is chiefly mine. If I had been more prayerful and considerate of your welfare, I should probably never have put you in the same Refuge. I feel that in this matter, I have sinned against God, as well as against you both. Shall we not forgive each other; and seek His forgiveness?”

The men were completely broken down. They had not a word to say of complaint or accusation. Hsi, full of love and of the Holy Spirit, prayed with them; until with many tears they were reconciled, and the trouble conquered.

“I never knew a man,” said Mr. Hoste, speaking of this occurrence, who trusted less in his own powers in any direction. It was a constant lesson to one who was much with him. For if any one had reason for “confidence in the flesh,” it was dear Hsi. But he was entirely weaned from that spirit. He placed no reliance on his own judgment even, apart from the guidance of God. One might ask him about quite a simple matter, and he would say: “Let me pray about it. I do not know just yet.” Or, “I will tell you later, when I have asked the Lord.”

He realised so clearly that no human power can accomplish spiritual ends: and that our Lord’s own word is literally true —

Without me ye can do nothing.