At the very outset of this our last division we find ourselves in the midst of several dilemmas. If we write without regard to what has already been written, we are in danger of repetition of ideas and expressions, though not of the particular application; but if we merely refer. to the ideas already unfolded, especially under the head of the Roman Catholic Church, and attempt no separate argument, we are in danger of showing partiality to Protestantism, and leading to the implication, that less fault is to be found with, Protestaants than with the Roman Catholics. If we point out mistakes or sources of trouble in Protestantism, some will think we are traitors to our Protestant allegiance; but if we ignore all matters of censure and criticism in our Protestant Faith or practice, we may be traitors to the truth. If we tell only so much of Pro-restantism as we know of Romanism, we may fail to tell the whole truth; but if we tell all which we know from our personal acquaintance with Protestantism, we may injure a correct comparative view with fair equal proportions. Our only plan is to forget our dilemma and take up each point with all the fairness and accuracy which each may seem to require.
Some of the points which we have advanced concerning the Roman Catholics in China will need no emphasis in our review of the Protestant methods, its cult, practices and requirements. The assumption of political power cannot be inid at the doors of Protestantion, but rather " disregard of all power which is political and the adoption of the status of an humble citizen, which is by no means required of an educated representative man with literary degree and the appointment of an influential organisation, Neither has the charge of secrecy and mysterious seclusion been made of Protestant missionaries, but rather that, they are too familiar with the people and fail to discriminate between the rotten mass and the sincere enquirer. Neither can any Dlame be attached to Protestant orphanages, for, so far as we know, there are only tivo in all Chita. The other four counts which we made against Romanism, we must make to a greater or less degree against our Protestant work. In addition we must add a few other matters of com. plaint, such-as have proved to be sources of trouble in the past, and will, unless pro: perly modified, produce trouble in the future.
(1) Retaining the anier which we followed {im the previous section we first. notice the ference of Protestant missionaries in a few eases in the authority of Chinescofticials. Dr, Graves, while making no charge himself, writes thus: Native preachers connected with Protestant Missions are also charged with demanding admission into the presence of the local officials, and presuming on their connection with foreigners to claim civil privileges." A similar opinion is given by the Rev. John Ross in his article, "The Riots and their Lessons", but perplexity appears when one reads the reply to this article by one, who lives, understand, in the very centre of the eighteen provinces. Both men have great experience, but their opinions are far from being the same. A third party is needed, and this we venture to assume. Mr, Ross suggests case of a Chinese mandarin agreeing to any terms proposed Chinaman who" can produce the card or official stamp of foreigner opponent scornfully exclaims and whistles! Where has living all these years?... We venture to say that if Mr. Ross can produce or official stamp of a foreigner' in any quantity which can work such miracles as he asserts, his fortune is made. The legations and consulates will buy them up at any prive he likes to mention, and then we may hope to seo things moving." Now all this is rich, and we really enjoy it, but what after all_are the sober facts?" We hardly think Mr. Ross would tell a lie when teaching a lesson, and as a help to the case we ourselves can testify that. the cards of the foreigner have been used by the native converts to bring pressure to hear on the dilatory official; but it is not to be assumed therefrom that it was a reckless interference, and we confess that. such an effect seems absurd to-day, when even a Consul's word may go for naught.
Mr. Ross also claims that interference with the Chinese magistrates in the discharge of their duties is not. absolutely confined to the R. C.'s," and his opponent replies: "As regards' the great of Protestant missions, it is a rule, which is none the less observed, although' it is not always written, to have as little to do with officials as possible; to discourage all litigation on the part of converts; and to never interfere in lawsuits, save in cases of distinct religious persecution." Both of these men, while seeming to disagree, have made accurate statements, which really agree. The one claime there has been interference, and the otheracknowledges that such exists "in eases of distinct persecution."
The position which we judge missionaries may take has been amply shown in the previous section and neede no repetition. We only need to show what is the kind of interference by Protestant missionaries which offends the mandarins and produces hatred among the people.
First, if a Protestant missionary interferes in other than persecution cases, the impression is generally far from good. Mr. Ross mention how up to the year 1871, when the Tsungli Yamen addressed the Foreign Ministers in the famous Memoraudum, the Ministers of Britain and the United States did nothing to counteract the evil of interference, because "'no Protestant was known to be guilty of upholding such tyrant nical proceedings." Mr. Ross, however, implies that such inter fence has existed since 1871, "ind that, tov, to compel "the mandarin to pass what he knows to be unjust sentences." This is really a serious: charge, but Mr. Ross must surely have some definite case in mind to speak so strongly. We, too, have heard in one of the provinces of a case which was gained, but afterwards shown to bean unworthy cause, So the Rev. Mr. Candlin is cited by Mr. Michie to support the same charge. These instances, so far as our inquiry has gone are very, very few, and should not be construed into a generalization, Still farther, they are far from being as frequent as in the Roman Catholic Church, and the sincere purpose of all Protestants is to help only in eases which concern the welfare of the Church and the protection of adherents in their religions duties, They never claim to protect their adherents, but ask it of the Secondly, most Protestant missionaries, while interfering in even just and legitimate cases, are too ignorant of the mode of procedure to make a desirable impression and prevent friction. The majority of them have -less acquaintance with the official life of China than the Roman Catholic missionaries, and so are apt to make at times most ridiculous mistakes, What they mean for friendly intercession is taken for troublesome intrusion, and "the Inst state of that man is worse than the first."
Thirdly, owing to the ignorance on the Re, they have seely resorted to the rt of the missionaries of Chinese official
foreign Consul, and this leaves the impression more than otherwise of foreign interference. A far more desirable end could be reached, if some of the missionaries, as in some places, had direct and friendly intercourse with the Chinese authorities, conducted in a proper and respectful way then no interference would be possible, ut merely the candid conference of mutual friends; intercession, but no intrusion.
While deprecating any interference in matters which Chinese officials should themselves manage, it seems to us highly desirable that the missionaries and their converts should have some recognised mode of contact with the Chinese officials and dealings with them, Mr. Michie criti cises a plan, supported by the learned German, Dr. Fuber, whereby Christian communities may be formed, with officers, corresponding to village elders, and enjoying equal.legal recognition with the villages themselves." If Christians can become a of local life, with an equal voice in local affairs, then no such plan is required. The plan, however, is feasible and in har-many with precedent. Many Mohammedan communities have their own " headmen or trustees, who manage all secular affairs and are recognised by the officials. Confu-clanists likewise have official dealings with the local authoritier, either through the professors or the leading men of degree, and it is nothing but fair that Christians should have some similar relationship, a procedure
of all. hich might soon be directed to the good (2) A second charge is that Protestant Missionaries are associated with or receive into the Church in a few cases evil characters. It will be noticed that the charge which was made against the Roman Catholics was that shelter was extended in a few cases to evil characters, but it seems evident to us that such a statement is not opel cable to the work in. China of, the testants. And yet there is.somo truth
Text read from the printed page and cleaned; old type leaves the occasional error.