Aug 31, 2014

Preaching and Churches


The first and great effort of the missionary, on reaching his field of labor in China is to acquire, as rapidly and perfectly as possible, the power to communicate orally with the people. The possession of this power places him at once on high vantage ground with reference to the native population. It goes far toward shielding him from the impositions which natives are so ready to practice upon foreigners, gives him free access to the people, and invests him with a prestige and influence which prove invaluable to him in the prosecution of his work. The Chinese are fond of listening to public discourse. One everywhere meets with restaurants, in connection with which you almost invariable find the public audience room, where the lecturer holds forth to the people on topics of popular interest. This custom supplied at once the precedent and type for the Christian congregation and pulpit, and we proceeded immediately to avail ourselves of the suggestion. Our first chapels were ordinary Chinese houses, which, by a little scrubbing, painting, joinery, and efforts at improved lighting and ventilation, were, after a fashion, adapted to our purposes.

Soon after its organization in 1847, the mission recommended to the Board of Managers at New York the erection of a substantial church edifice in Fuhchau. The board cordially approved the suggestion, and the Methodist Churches of New York, Brooklyn, and Williamsburgh generously contributed the sum of five thousand dollars for the accomplishment of the desired object. The mission succeeded in purchasing a plat of land on one of the chief thoroughfares of the city outside the walls, and there, toward the close of 1855, began to lay the foundations of a solid Christian church building. The erection of this structure constitutes an era in the history of the mission. The event convinced the Chinese that we expected to remain permanently in Fuhchau, that we believed the Gospel would triumph over all opposition in that city, and that consequently the mendacious slanders of their officers against us, to the effect that we were to be tolerated at Fuhchau only for a brief period, and that the Gospel could never enter China, were utterly without foundation. The blessing of God was promptly vouchsafed to the enterprise; for scarcely had we completed this edifice of brick and stone, when the Holy Spirit began to furnish “living stones” for the spiritual temple of the Almighty in Fuhchau. The accompanying drawing will give some idea of this interesting building.


The position of this church is admirable. It stands on the main street leading to the south gate of the city. Within a few steps of it is a very large tea-pavilion, or restaurant, where travelers stop for refreshment. On one side of the church, distant perhaps three quarters of a mile, lies the city within the wall, containing a population of about four hundred thousand. On the other side of the church, and at about the same distance, lies the immense southern suburb of the city, stretching to and beyond the river, and containing a population of about three hundred thousand. The only direct communication between this vast suburb and the city within the wall, is by the street which passes in front of our church. From morning till night this street is thronged with people, and by simply opening our church doors we can usually obtain a congregation at any hour of the day.

The building is of a very substantial character. The foundation is of stone, and is raised five feet, to avoid the annual flood that submerges the greater part of Fuhchau. Upon this solid foundation the edifice rests. It measures thirty-eight feet wide by seventy-six deep, and has twenty feet between the floor and the ceiling. The building contains a vestibule, measuring ten feet deep by thirty-four wide, in the clear; an audience-room, forty-seven feet by thirty-four, with twenty feet height of ceiling; and (back of the audience-room) four rooms, two on the lower floor, measuring respectively twenty-one feet by twelve, and thirteen feet by twelve; and two on the second floor of similar dimensions. The ceiling of the lower rooms is twelve feet high, and of the upper rooms it is ten feet high. The walls are of brick, the outer walls being two feet thick, the inner one eighteen inches. The side and rear walls are built of common brick, and plastered white inside and gray outside. The front is built with handsome red brick, neatly painted and whitelined. Each side of the building has six high windows, measuring in the clear ten feet by four feet four inches. Of these windows two open into the audience-room, (four on each side,) and two open into the rear lower rooms. The upper rooms are lighted by two smaller windows in the sides, directly over the large ones in the lower rooms, and by two windows in the rear of the building.

The front of the building presents an imposing appearance. As the floor of the church is five feet above the street, it was necessary for us to provide a flight of steps for entering the church, and thus the front wall of the building was placed back eight feet from the street, making a pretty court between the street and the church. In order to make the street front as wide as possible, we built on each side, from the corner of the church front to the street, a wall flaring outward six feet, thus making the street front fifty feet, whereas the church front is only thirty-eight feet wide. For the present we have put up a neat wooden railing, ten feet high, on the street front, in the middle of which is a gateway eight feet wide, opposite to the flight of steps by which you ascend to the entrance of the church. This little court we have sodded on each side of the stone steps, and its greensward adds much to the beauty of the building.

There is only one opening in the front wall of the church. This is the door-way, measuring eight feet wide and eleven high. The door-jams flare outward, and are faced by a pilaster on each side. On these two pilasters rests a pretty wooden façade or entablature, spanning the door-way, and painted white. On each side of this door-way are two large pilasters rising from the stone foundation and reaching an elevation of twenty feet. These four pilasters also are built of the red brick which compose the entire front surface of the wall; they project about two inches from the wall, and measure three and a half feet at the base. The brick work rises only to the top of the pilasters; above this point there is a wooden façade or entablature similar in design (but of course on a larger scale) to the one over the door-way. It also is painted white. This façade conceals the gable of the roof, and rises a foot above the comb of the roof. A pretty cupola, about thirteen feet high, rises from the front part of the roof, and in it we have placed our bell, which was cast to our order in the city of Fuhchau. The bell is suspended from the ceiling of the cupola, and is rung by pulling quickly against the outer rim a wooden billet suspended by ropes. The bell weighs three hundred and thirty-three and a half pounds, and, with the hangings, cost twenty-four and a half dollars. The tone of the bell is soft and pleasing. The sound, however, is not loud, and it cannot be heard beyond a very limited circle.

The audience room is neatly fitted up with pulpit, alter, and seats, and will contain about three hundred persons at one time. The seats and the entire interior woodwork of the building are of a mahogany color; the exterior woodwork, except the cupola and part of the front, is of the same color. There are two aisles, each three and a half feet wide, and communicating with the vestibule is paved with stone, the audience-room is floored with plank two inches thick, and the rear rooms with plank one and a half inch thick.

The accompanying drawing presents the interior of the church at Iongtau.

We have named the church “Ching Sing Tong,” that is, “Church of the True God.” A tablet of handsome porphyry, four by one and a half feet, is inserted perpendicularly in the wall, just over the front door-way, and on it are carved the three Chinese characters representing the name of the church. The letters are gilded, and being large they present a fine appearance, and are read daily by thousands of Chinese who pass along the street.

The church was dedicated on Sunday, August 3, 1856, the exercises commencing about a quarter past nine o’clock A. M. The church was filled with an orderly and attentive congregation of Chinese. All the teachers, scholars, and servants connected with the three missions in this city were present. We were also favored with the presence of Revs. C. C. Baldwin, J. Doolittle, and C. Hartwell, of the American Board Mission; and of Rev. Mr. M’Caw and Rev. Mr. Fearnley of the Church of England Mission. We were also gratified to notice several members of the foreign mercantile community present on the occasion.


In the chapel at Iongtau the congregations are of a floating, miscellaneous character. The doors of the chapel are thrown open as an invitation to come in, and generally the room is soon filled with people. The smith comes from his anvil, the tradesman from his shop, the cake-vender enters boldly with his tray on his head, the rustic marches up the aisle with his poultry on his shoulders, and coolly lays down his burden at the door, and all take their positions, either sitting or standing, to hear what the foreigner has to say.

The preacher commences, and perhaps his first sentence elicits from some one of his auditors a rather loudly auditors a rather loudly expressed approval or dissent. Disregarding, or, perhaps, hurriedly chiding the objector, the speaker goes on with his remarks. Presently one or more spring to their feet and move to another part of the chapel, or, muttering some words, (usually not very complimentary to the speaker,) retire from the congregation. While this winnowing process is going on the preacher continues his discourse, and sometimes is gratified to observe that a goodly number are sitting quietly and listening attentively to what he is saying. Encouraged by this attention, the preacher grows more anxious to impart to them a knowledge of “the truth as it is in Jesus;” his enunciation, at first faltering, becomes more distinct and confident, his manner waxes more earnest, one and another of his restless auditors become quiet, the idlers about the door gradually draw toward the pulpit, and, amid general stillness and attention on the part of the congregation, the preacher closes his discourse, feeling in his hart that it is blessed to sow beside even these waters; and that “he that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him.”

Dr. Wentworth writes: “It is exceedingly trying to be in the midst of a heathen people, and see them going on in the practice of all manner of superstitions, without being able to tell them fully the folly of their courses.  If we begin, the newly acquired words and accents halt and falter upon our foreign tongues, and provoke derision rather than produce conviction or turn attention to the truth. At our August mission meeting we resolved to keep our chapels open every day, and, ‘preach or no preach,’ to go to the pulpits, and from thence distribute books and make the best effort we could to talk to the people of ‘Jesus and the resurrection.’ In accordance with this resolve I repaired, on the afternoon of the first of September, to our little wayside synagogue at Chong Seng, with something like the trepidation I used to feel in approaching a school-house congregation in the days of my exhortership. The door was shut and the sexton ‘gone to dinner.’ I placed my back against the outer gates of the chapel, and a crowd instantly gathered, choking up the narrow street and impeding all passage. ‘Are you going to preach?’  ‘Are you going to preach?’ was the cry from all quarters. ‘Not much; I do not understand enough of the language to make a regular sermon.’ And then followed the usual shower of questions suggested by the curiosity and allowed by the impertinent and tiresome courtesy of this inquisitive people: ‘How old are you?’ ‘How long have you been here?’ ‘Where do you live?’ ‘Are you American or English?’ ‘Do you come here to buy tea?’ and the like.

“One offered me fruit; another, tobacco and a pipe; another, a couple of papers of the vile betel-nut to chew; another, a stool to sit upon; another, to break open the door; another, to go for the sexton. There was no end to their kindness. Among others a young man living near our new church paused to ask me if I ‘had been to dinner,’ the Chinese ‘How do you do?’ I told him I was glad to see him so decently dressed and looking so well. The last time I saw him, some weeks since, his clothes hung about him in filthy and disgusting tatters, and his countenance wore the ghastly hue and expression of the confirmed opium-smoker. He replied: ‘I had no money; I dress well when I can get the means.’ I told him I fancied he smoked opium and was idle. The crowd said, ‘Yes, he smokes opium, and is idle.’ He denied it vigorously. I told him if he worked he would get means, and if he had means he could clothe himself well, if he did not squander his earnings in a fatal indulgence. This was my first sermon in Chinese. My auditor bade me ‘sit quietly,’ the Chinese ‘good-by,’ (I was standing withal,) and went his way.”

Gratified and encouraged by the successful completion of our church edifice at Iongtau, the mission next proceeded to purchase an eligible site for a church in the ward in which the majority of our houses are situated, the situation being just in front of the lot I occupy. When we purchased this lot it was not our intention to proceed at once to erect upon it a church edifice, though we all felt the importance of having such a building at the earliest possible date. In conversation, however, with some of the foreign residents at this port, it was proposed that our mission erect on this lot a church edifice containing two audience rooms, one being for Chinese, the other for English worship. In view of the increasing foreign community in this city, it was felt to be important to provide at once a place for public religious worship in the English language, and our mercantile friends offered to place at the service of our mission one thousand dollars to aid in erecting the building. Under these circumstances we decided to erect the church, availing ourselves of the subscription tendered to us by the foreign community in Fuhchau, which in the end amounted to the handsome sum of thirteen hundred dollars.

The Chinese portion of this church edifice in the Tienang (that is, Heavenly-rest) ward, was dedicated to the worship and service of God on Sunday, October 18, 1856. The Rev. Messrs. Peet, Doolittle, and Hartwell, of the American Board Mission in this city, united with us in conducting the services. The building is a neat and substantial structure of brick, resting on a stone foundation. The outer face of the walls is of red brick, lined with white. A very pretty wooden finish, painted white, runs round the entire building, underneath the eaves of the roof, and imparts to it a fine appearance.


The interior of the audience-room is twenty-five feet by thirty-four, height of ceiling twenty feet. A vestibule eight feet deep extends across the front of the building, faced by four wooden columns, fluted and painted white. The windows are ten feet high by four and a half wide.

The pulpit, altar, and seats are of hard wood, varnished. An aisle three feet wide passes up the middle of the audience-room. The building stands immediately in front of the premises I occupy, and abuts on our new road leading from the street to the foreign residences on the hill. The situation is quiet and accessible.

We regard this as our normal church. In it we conduct public religious worship in a formal manner, thus furnishing to this people at once a model for worship, and an answer to their ever-iterated interrogatory, “How do you worship Jesus?” We hold public religious service in this church every Sunday morning at nine o’clock, and we hope to be able, before a great while, to have two services in it on Sunday.

On Sunday, the 28th of December, 1856, we dedicated the English portion of our Tienang church edifice. The services on the occasion were conducted by the Rev. Dr. Wentworth, who delivered, from 1 Kings ix, 3, a most appropriate and able discourse to a highly gratified audience. This church is designed for public worship in the English language. The foreign community here have very generously aided in its erection, and we devoutly pray that it may prove to be a perpetual blessing to them. It is the first Christian church ever erected in this ancient city for the worship of God in the English language. It is opened twice every Sunday for public worship, and we transferred to it the English Sunday service we had hitherto held in private houses.

We cannot be sufficiently grateful to God for bringing us into the possession of these beautiful churches. It would be difficult, indeed, to exaggerate the importance of these sacred edifices in connection with our work. The church at Iongtau fully meets our expectations, and we believe that the Tienang church also will be an invaluable acquisition to our mission. For myself, I cannot express the solid satisfaction these churches afford me. After years of desultory and wearing toil in the alleys, dark rooms, waysides, and places of public resort in this city, I feel it a glorious privilege now to stand up in these noble buildings, and tell to these erring heathen the story of the cross. I feel, indeed, as if our mission had only commenced efficiently to deliver its message to this people. Not that I believe we, as a mission, have been derelict as to our duty in the past. I am satisfied that, according to our ability and opportunities, we have from the first borne a faithful and unfaltering testimony against the sins of this people. But when I compare our past disadvantages with our present facilities for making known the truth as it is in Jesus, I cannot repress the jubilant feelings excited by the contrast. I fancy at times that the light, the long expected, blessed light, is now breaking upon this dark land. I find my heart thrilling with emotions which indicate victory rather than stern, protracted conflict. I am not singular in this experience; it is participated in by every member of the mission. We all breathe more freely, and tread with a firmer step to the solemn music of our life-labor, as we look on these sacred structures.

The annual report for 1857 says: “We continue to make the public preaching of the Gospel our distinguishing work; and in this department of our labors we have derived incalculable advantage and comfort from the noble church edifices which the liberality of the friends of missions at home enabled us to erect the previous year. Our congregations in them have been uniformly orderly and respectful. Not one instance of disorderly conduct has occurred in these congregations during the year. We note this fact as furnishing ground for great encouragement. What people are induced to respect, we may suppose they will finally imitate; and we are convinced that these orderly religious exercises are doing much to prepare the way for the general introduction of Christianity in Fuhchau. The seed, we believe, is now falling into good soil, and we are earnestly praying and looking for the glorious harvest. We have three public services every Sunday in these churches, and generally two other services during the week.”

On Sunday, July 14, 1857, we baptized our first convert in connection with our mission. The convert’s name is Ting Ang. He was forty-seven years of age, and had a wife and five children. His home was within a few minutes’ walk of the viceroy’s palace in the city of Fuhchau. He stated that about two years before his conversion he began to drop in at our Iongtau chapel to hear what the foreigner had to say. This happened as he was passing in and out of the city on business, and it seems that he was interested in what he heard. He obtained some of our books, and perused them. Subsequently he began to call in at our boys’ day-school in the ward where we live, and not long afterward the teacher of the boys’ school brought him to our Sunday morning service in the Tienang church. This was our first acquaintance with the man, and we at once invited him to attend the weekly inquiry meeting which we had just established on Friday afternoon. He continued to attend the inquiry, and we were much pleased with his deportment. He was not familiar with the written character, and could not read very well, but he at once commenced the Commandments and Apostles’ Creed, and soon he was able to read and explain them quite correctly. We instructed him carefully in the doctrines of Christianity, and he expressed his fixed purpose to live according to its principles. He commenced private and family prayer, and frequently spoke of the delight he felt in the service of God. One day Brother Gibson and I called to see him at his house. Our visit was unexpected to him, but he received us very cordially. On entering the house we were pleased to notice on the table a number of Christian books, which, it was evident, he had been reading. We looked in vain for any traces of idolatry, and we felt thankful that from at least one house in this city the idols had been cast out. Some six weeks before our visit the man had brought out and given to us all his household gods, and one object of the present call was to ascertain whether he had really cast out his idols. Our examination fully satisfied Brother Gibson and myself on this point. We conversed with his family, and found that they understood and approved of the course he intended to pursue. After conversing some time I read a part of the fifth chapter of Matthew’s Gospel, and prayed with them. It was not without emotion that I thus offered prayer, for the first time, in a Chinese house within the walls of this proud city, and that, too, almost under the shadow of the viceroy’s palace. The man continued to attend our meeting, gave us every evidence of sincere determination to lead a Christian life, and after a rigid examination our mission decided that he was, in our judgment, a proper subject for baptism. The ordinance was administered in the Tienang church, in the presence of the congregation, at the afternoon service. After suitable introductory remarks, explanatory of the nature both of Baptism and the Lord’s Supper, the candidate was requested to stand up and repeat, in an audible voice, and Commandments and Baptismal Covenant. I then explained them, sentence by sentence, the candidate audibly expressing his cordial belief in them, and his determination faithfully to keep and obey them. I then proceed to baptize him, sprinkling the water on his head while he kneeled at the altar. After his baptism he united in the celebration of the Lord’s Supper with the members of our mission, and the Rev. Mr. M’Caw, of the Chuch of England mission, who was present on the occasion.

Since his baptism the convert has given us great satisfaction by his meek, confiding spirit, and his consistent conduct. We cannot but feel that his heart has been changed by the Holy Spirit, and that he is indeed a new creature. We would earnestly solicit for this our Chinese brother an interest in the prayers of God’s people.

On the 18th of October, 1857, the wife of Brother Ting Ang and two of their younger children were admitted to the ordinance of baptism. About the same time Brother Ting Ing Ko, the Fuhchau youth whom the Rev. Mr. Colder took to America and educated for some years, returned to Fuhchau, and having his certificate of church-membership, given him by Mr. Colder, we judged it proper to receive him, and he accordingly became a member of our infant Church. The annual report of the Mission for 1858 states:

“We would refer with profound gratitude to the outpouring of the Holy Spirit upon this people which we have witnessed in connection with our labors during the past year. Since the date of our last annual report we have baptized thirteen adults and three infants. All the adults remain with us in Church fellowship, and give encouraging evidence that they have indeed become the children of God through faith in our Lord Jesus Christ. On the seventh of August, 1858, we organized our first class of Chinese converts in this city. The class is attached to the Iongtau appointment, and now has fifteen members. Rev. Otis Gibson takes charge of the class for the present, with Brother Hu Po Mi as assistant leader. Three stewards were appointed, of whom two are Chinese. Arrangements were made for class-meetings, quarterly meetings, monthly collections for the poor, and quarterly collections for the support of the Gospel. A Sunday-school was organized for the children of Church members and others. The school is conducted by our native members, and at the present time contains seven pupils.

“Brief notices of some of our converts may perhaps be interesting to the friends of the China mission. I note them in the order of baptism:

“1. Hu Po Mi, aged 31. He has a good common education, is a soldier by profession, has taken the lowest military degree, and is entitled to hold office in the army. Baptized January 17, 1858, he has given us much satisfaction by his humility, zeal, courage, and desire for a thorough knowledge of the Bible. He is a fluent speaker, and has rendered us efficient aid in the public preaching of the Gospel. His wife also has been baptized and received into the Church.

“2. Ngu Teng Hai, aged 37. He is a scribe by profession, and has been connected with missionaries three or four years. His education is respectable, and he possesses some ability as a public speaker. He was baptized March 21, 1858, and renders us important help in public preaching. His mother, aged sixty-nine years, has also been baptized and received into the Church.

“3. Wong Cheng Kuong, aged 50. He is a common day laborer, but has sufficient knowledge of the written character to enable him, with a little study, to read our books. He was baptized March 21, 1858, and exhibits good evidence of the genuineness of his conversion.

“4. Hu Ngieng Seu, aged 57. He is the father of Hu Po Mi, is a man of more than ordinary talent, has a common education, and has filled some inferior offices in the government service. He has attended our preaching for nine years, and has treated us with uniform courtesy. During the past four years he became more frequent and regular in his attendance on our preaching. It was evident the Holy Spirit was striving with him, and many prayers were offered for him. About a year ago his eldest son became interested in Christianity, and the father encouraged him, saying: ‘Go forward, and I will follow.’ May 9, 1858, he, together with his wife and two younger sons, was admitted to baptism.

“5. Wong Tai Hung, aged 35. He belongs to the literary class, and is our first convert from this influential body. He has been connected with the missionaries nearly eleven years as a teacher, first, of the Rev. J. D. Collins, of our mission; then, and for much longer time, of the Rev. J. Doolittle, of the American Board Mission in Fuhchau. During all these years he had the respect and confidence of all who knew him, though he remained a proud and persistent idolator. It seemed as though nothing could subdue the pride of his heart. Even after his mind opened to receive, one by one, the cardinal truths of Christianity, his pride still seemed to present an insuperable barrier to his conversion. But grace triumphed at last; his proud heart yielded, and after counting the cost he publicly announced his purpose to become a Christian, and on September 10, 1858, he was baptized and received into the Church.

“It may be profitable to notice more particularly this work of grace. We select a few points for brief reference:

“1. The outpouring of the Spirit was preceded by months of the most pointed and earnest preaching we could bring to bear upon our public congregations, accompanied by the most direct and persevering exhortations in private. The work seemed to commence in the hearts of the missionaries, the Holy Ghost filling them with great searchings of heart and with intense yearnings for the salvation of this people.

“2. The work, in its inception and progress, was unaccompanied by any extraordinary manifestations. So gradually and quietly has it gone forward, that at times we fancied it had ceased and were gratefully surprised when new inquirers came to us seeking religious instruction and advice.

“3. We think it a noteworthy fact that so large a proportion of the converts are of mature years, while some are even in advanced age. There are those who affect to consider the conversion of aged and adult heathen as impracticable, if not impossible. We have cherished the opposite belief, and have received according to our faith.

“4. The growth of the converts in Christian knowledge and grace has been very gratifying. So marked in many cases has this been, that the converts refer to it with astonishment. Whether we kept the candidates on a long course of training, or, as in one or two cases, admitted them into the Church after a shorter trial, the result is the same. We think it would be difficult to find converts who surpass those of our mission in their desire for a thorough knowledge of the blessed Bible. This has greatly encouraged us.

“5. Another trait in the character of our converts is their boldness in confessing Christ before the world. This, under God, we attribute partly to the character of the Fuhchau Chinese, who all seem to be naturally eloquent, but mainly to our system of training. Our entire operations are public, our inquiries are public, our baptisms are public, and we aim at training every one of the converts to do something toward the spread of the Gospel.”

The Report for 1860 says:

“The principal facts of our operations during the year may be presented very briefly. We have seven appointments in our regular work. During the year we have baptized thirty-eight adults, and nine infants; total, forty-seven. Three probationers have been dropped, and one Church member has died in the faith. Our native membership, including probationers, is forty-nine, showing an increase of thirty-six during the year. In our mission class there are seven members (wives of missionaries and teachers in our girl’s school) whose names are not elsewhere reported in the statistics of the Methodist Episcopal Church, and hence we have deemed it proper to report them in this connection. This gives us fifty-six as the membership of this mission at this date.

“Appointments in the regular work:

“1. Iongtau. – This appointment is on an important thoroughfare a short distance outside the south gate of the city. We have an excellent church edifice at this point, the first building of the kind ever erected in this city, and worth to us $2,500. The class at this appointment contains eighteen members, all of whom seem to be sincerely trying to ‘follow the Lamb whithersoever he goeth.’ One of the brethren is a licensed exhorter in the service of the mission, and gives himself to the work of preaching the Gospel. Two others are much exercised in mind with reference to engaging in the same blessed work; and during the year, after working in their shops all the secular days of the week, they have devoted their Sundays to preaching the word both in the city and in the country villages. There is a Sunday-school connected with this appointment, and it has been attended by the adult membership as well as by their children.

“2. Tienang. – This appointment is in the ward where our mission compound is situated. It has an excellent church edifice, and a class of nine members. This class has been organized during the past year, and is doing as well perhaps as could be expected. All the members give good evidence of the genuineness of their conversion to Christianity, and appear to be making encouraging progress in the knowledge and practice of the Gospel. One of the members of this class, a licensed exhorter in the Church, died September 21, 1859. His end was very peaceful and satisfactory. He had been one of our most laborious and efficient helpers, and his death is a heavy stroke upon us. We are hoping to organize a Sunday-school at this appointment.

“3. City. – This appointment is in the western part of the city, within the wall. One of our members lived there, and through his influence we rented a small building for a chapel. The front part of the house we use as a chapel, and the rear portion is occupied by the family in charge of the premises. We have not ventured to change the form of the house, and our services are conducted in a quiet way, so as not to excite the apprehensions of the people of the neighborhood. Thus far we have not had any difficulty in visiting the place and holding our meetings. The room is usually filled whenever we preach there, and the people seem interested in our message to them. We have not yet organized a class at this appointment, but shall do so as soon as possible. We consider the appointment a very important one, and look to it with great interest as the commencement of a glorious work in this proud heathen city.

“4. Ato. – This is another appointment that has come under our care during the past year. It is in a populous suburb of this city, and is situated about half a mile southeast from our mission compound. The place had been for some years under the care of our brethren of the American Board mission here. They built a neat little chapel, and kept up regular preaching in it. These brethren are now concentrating their mission on the northern bank of the Min, and accordingly transferred this chapel to our mission. We hope to occupy efficiently, and look for God’s blessing on our labors. The chapel is worth $275. Annual ground rent, $18.

“5. Kuaninchang. – (Goddess of Mercy’s Well) This appointment also has been transferred to our mission during the past year by our brethren of the American Board mission. It is a small chapel quite close to our mission compound, and is useful as a place for meeting the people and distributing books. The building is worth about $60. Annual gournd rent, $10.

“6. To-cheng. – (Peach Farm.) This is our first country appointment, and has a class of thirteen members. Our meetings at this place have been held in a private house, and we are much encouraged by the deportment of all who have united with us here in Church-fellowship. The neighborhood in which this appointment is located is sparsely inhabited, and yet if the good work spreads among the people we could soon have a large congregation at this place. We are laboring and praying in faith for the accomplishment of this object.”

The expansion of our work into the country westward from Fuhchau, constitutes an important and auspicious era in the history of our mission in China. The success of the Gospel among the more ingenuous rustics in country towns and hamlets gave a most opportune and powerful impetus to our faith and zeal. It furnished, also, to the Chinese a striking illustration of the Gospel’s power, and a most intelligible indication of our plans and expectations as missionaries among them. The village in which the Ngu-kang personage is situated is perhaps twelve miles west of Fuhchau.

The accompanying cut represents the residence of the first native Methodist circuit preacher sent forth in China. The ends and back are built of pounded mud, the front of boards and plaster. It has no floors but the bare ground. The left hand door opens into a room probably ten by fifteen feet, where we have often slept on a few raised boards with a billet of wood for a pillow. The center room, the grand reception hall, or guest room, of every Chinese house, is about twenty feet square, with a dirt floor, and once furnished with a high altar and huge pictures of grim household gods; it is now hung around with large sheets, or charts, containing the Ten Commandments, and extracts from the Old and New Testaments. Here we assemble every Sunday at two o’clock for service – preaching and class-meeting; and here, every evening in the week, our new circuit preacher catechises and teaches the poor ignorant natives the Scriptures of divine truth. You must not imagine that our preacher has all this grand house to himself. He has only one room, entering by the right hand door of the house, and over it is a low, smoky loft, which we intend to paper or whitewash, and furnish with a bedstead, chair, and table for our own convenience hereafter. At the right is the cook-shed, always full of choking, blinding smoke, as the Chinese seem to prefer sore eyes to chimneys. We have had some pleasant times in the Ngu-kang parsonage, and hope it may be one of the centers from which light and truth shall radiate far and near upon the minds of this dark people.


The Annual Report for this mission, dated September 30, 1860, and prepared by the Rev. Dr. Wentworth, makes the following showing:

MISSIONARIES.
Revs. Robert S. Maclay, Superintendent, Erastus Wentworth, D.D., Otis Gibson, Stephen L. Baldwin, Carlos R. Martin, Nathan Sites.

ASSISTANT MISSIONARIES.
Mrs. Henrietta C. Maclay, Mrs. Phebe E. Wentworth, Mrs. Eliza C. Gibson, Mrs. Nellie M. Baldwin, Mrs. Mary E. Martin, Mrs. –– Sites, Miss Beulah Woolston, Miss Sallie H. Woolston.

NATIVE HELPERS.
Hu Po Mi, exhorter, and teacher of girls’ school.
Uong Tai Kung, exhorter, and teacher of boys’ school.
Uong Kiu Taik, exhorter, stationed at Pavilion Church.
Hu Iong Mi, exhorter, stationed at Ngu-kang.
Tang Ieu Kong, exhorter, stationed in the city.
Ting Seng Mi, exhorter, stationed at Ato Chapel.

PREMISES.
Our mission will soon have six substantial and comfortable dwelling-houses and a church in the same general inclosure or “compound,” bounded on the south by the open country, across which we get the sea-breezes; east and west by the foreign community, and north by the city and suburbs of Fuhchau, with its living masses of idolaters. It seems quite providential that our mission secured so reasonably such valuable premises, as it is now next to impossible to get building lots here on any terms.

APPOINTMENTS.
The “Church of the True God,” at the Tea Pavilion, has been opened for preaching every Sabbath, and nearly every day in the year. Extra meetings were held at New Year’s, and during the cool weather evening services were kept up quite regularly. Class number one meets here every Sunday after the morning services, and consists of sixteen members, one of whom, an old man, “died in peace” on the 15th of August last.

“Heavenly Rest Church” is opened every Sunday at nine o’clock and two o’clock for divine service in Chinese, and at eleven and five for English. Class number two meets here immediately after the nine o’clock preaching, and consists of ten members.

The chapel in the city, and the two in the southern suburb, have been opened as often as the health and strength of the brethren would permit.

COUNTRY APPOINTMENTS.
Class number three, consisting of thirteen members, meets at Koi-Hung[12] every Sunday morning. This appointment is visited by a native pastor every Sunday, and by one of the missionaries once in two weeks. The brethren are growing in grace and in the knowledge of God.

Ngu-kang. – Brother Hu Iong Mi was stationed here by Brother Gibson at the beginning of the year, and the result has been most favorable. Men, women, and children are learning to read, and sing, and pray with the greatest avidity. A hamlet of ignorant and degraded idolaters is being converted into a civilized and Christianized community, observing the Christian Sabbath, abstaining from the miserable vices of their countrymen, and walking carefully before the Lord. The class at this place consists of fifteen members. Both these appointments have asked for aid in building suitable chapels for public worship. We intend to assist them during the coming year in the erection of places of worship. A couple of plain Christian synagogues will serve to distinguish these simple-minded disciples form the masses of idolaters who worship in the costly temples with which the country is everywhere supplied.

NATIVE CONTRIBUTIONS.
Quarterly collections for the poor, and class penny collections, have been successfully instituted among the members during the past year.

PERSECUTION.
Brother Tang was apprehended by the authorities a month since and imprisoned, for assisting in renting a chapel in the city by the English Church mission. The English and American consuls promptly applied to the prefect for his release, which was speedily affected by the former threatening to stop payment of the duties on exports in case the man was not set free. The gentry have hitherto succeeded in preventing access to the city except in the way of street-preaching. What the victories of the British at Tien-tsin will do for us remains to be seen.

PRESS.
Funds have been provided for the establishment of a printing office with Chinese and English type; the Chinese type to be obtained in China, and the English type, press, and cases to be sent from America. We have good hope that this establishment will be in operation speedily. The object is chiefly to print the Holy Scriptures in the colloquial language of the province; also books of instruction for the mission, and tracts and religious books ere long. This printing establishment will be a great addition to the ability of our mission.

STEADY INCREASE.
Brother Gibson has baptized ten adults and fourteen infants during the year. This is a respectable increase; but the most encouraging feature is that our converts increase in grace and knowledge as fast as they do in numbers.

SUMMARY.
Missionaries
6
Assistants
7
Native Helpers
6
Churches in Fuhchau
2
Other preaching places in city and country
5
Baptisms: Adults, 62; Children, 26
88
Died in the faith, males
3
Dropped, for various causes
5
Present adult membership
54
Increase in adult membership this year
10
Sunday-school
1
Teachers
6
Scholars
30
Members in English Class
8
Pupils in Boys’ Boarding School
17
Pupils in Girls’ Boarding School
8
Scholars in Girls’ Day School
8
Foundings in Asylum
18

MISSIONARY SUBSCRIPTIONS.
James Dick, Esq.
$1000
Mrs. E. Wentworth
500
Rev. O. Gibson
500
Rev. S. L. Baldwin
500
Rev. C. R. Martin
500
Miss B. Woolston
500
Dr. H. B. Gibson
1000
W. Gregory, Esq.
500
W. C. M’Cue, Esq.
500
E. G. Hedge, Esq.
1000
G. F. Weller, Esq.
1000
Thomas Dunn, Esq.
1000
J. H. Nichols, Esq.
2000
A. B. Neilson, Esq.
2500
Lieutenant Beaumont, U. S. N.
500
Mr. Higgs
100
W. H. Medhurst, Esq., H. B. M. Consul
1000
W. H. Chapman, Esq.
2000
Rev. B. W. Gorham, through Rev. S. L. Baldwin
2500
Total
$19100

SUBSCRIPTIONS FOR FOUNDING ASYLUM.
W. S. Sloan, Esq.
$2500
D. O. Clark, Esq.
2000
M. G. Moore, Esq.
500
G. F. Weller, Esq.
1000
G. W. Schwemann, Esq.
500
H. King, Esq.
500
A. B. Neilson, Jr., Esq.
1000
John Odell, Esq.
500
Thomas Dunn, Esq.
500
E. G. Hedge, Esq.
500
W. H. Green, Esq.
1000
William Brand, Esq.
500
John O. Lent, Esq.
500
John Forster, Esq.
2000
H. Lowcock, Esq.
500
Thomas K. Ashton, Esq.
1000
Arthur Smith, Esq.
2000
Thomas Smith, Esq.
1000
D. N. Bottlewalla, Esq.
500
Jairaz, Fazul & Co.
1000
W. H. Chapman, Esq.
500
George Wordsworth, Esq.
500
Thomas L. Larken, Esq.
1000
Total
$21500

(First published in Rev. R. S. Maclay's book Life Among the Chinese, 1861.)

City of Fuhchau


The city of Fuhchau is the center of the missions of the Methodist Episcopal Church in China. It is the capital of the Fuh-kien province, belongs to the first class of Chinese cities, and contains a population of about six hundred thousand. It has long been a celebrated city among the Chinese, and its beautiful scenery has often inspired the genius of native poets, one of whom seeks to express his admiration in highly wrought hyperbole, beginning

    “Ten thousand miles around Fuhchau
    Spread out the terraced hills.”

The city has been considered one of the strong military posts of the empire; and its inhabitants have always enjoyed a high reputation for literary attainments and commercial activity. In the early history of foreign intercourse with China attention was directed to Fuhchau as an important commercial entrepot. In 1668 an agent of the English East India Company reported to the Court of Directors: “Hokchue (the local pronunciation for Fuhchau) will be a place of great resort, affording all China commodities, as tutanag, silk, raw and wrought, gold, China-root, tea, etc.; for which must be carried broadcloth, lead, amber, pepper, coral, sandal-wood, red-wood, incense, cacha, [cassia,] putchuk, etc. In 1681 the Company ordered their establishments at Formosa and Amoy to be withdrawn, with a view to opening trade at Canton and Fuhchau.” These early efforts were unsuccessful, and it was not till 1853 that foreign commerce was fully opened at Fuhchau.

The city is situated in the northern portion of an amphitheater about twenty miles in diameter, formed by the circling ranges of high mountains. The surface of this amphitheater is diversified by wooded knolls and occasional hills of considerable altitude, some of which the husbandman has cultivated to the summit, while others present to the eye immense masses of granite, relieved by intervening patches of sparse vegetation. The Min River enters the amphitheater from the northwest, through a narrow mountain pass, and flows, with a winding stream, out to the sea through a somewhat similar pass in the southeast. On the banks of this picturesque stream stands the city of Fuhchau; the portion within the walls and the greater part of the suburbs occupying and stretching away from the north bank, while the south bank is covered with a straggling suburb extending some three miles nearly parallel to the river. The general aspect of the city is pleasing. The monotony of dark roofs and dingy walls is relieved by a few picturesque hills and a plentiful supply of banians, whose perennial greenness imparts an air of freshness and beauty to the scene.

Fuhchau furnishes a fair specimen of Chinese provincial cities. The city proper is surrounded by a substantial wall, built compactly of brick, and resting on a foundation of granite. The wall is about twenty feet high and ten feet thick, surmounted by a parapet five feet high with bastions at regular intervals. The gateways are of great size and strength, and so constructed that a small force in charge of them could hold at bay almost any number of attacking troops. The public buildings comprise government offices, temples, and colleges, or halls for the literary examinations. The government offices comprise those of the viceroy, Tartar-general, governor, treasurer, judge, commissioners of rice and salt, prefect, district magistrates, etc. These buildings are one story high, constructed of wood with the aid of lath and plaster, cover an immense area, and are inclosed by a high fire-proof wall. The open courts, which form prominent features of these vast compounds, are ornamented with flowers and shrubbery and shaded with fine old trees. The buildings are constructed of very perishable materials; the workmanship is usually clumsy and tawdry, while, owing to the plan of the edifice, the rooms are almost invariably deficient in light, ventilation, and comfort.

Temples abound both within and without the wall of the city. Of those within the city wall the more prominent are the Confucian temple, the imperial temple, the Tai-seng temple, the temple of the city king, and the temples crowning the two hills Ushih-shan and U-shan. The Confucian temple was built about eight years ago, and is a fine-looking edifice; most of the other temples are dirty, gloomy, and dilapidated structures. Outside the city wall there is what foreigners designate the “Ningpo Temple.” It stands in the suburb, on the south side of the river, not far from the foreign residences, and is really a handsome edifice. It is dedicated to the goddess of seamen, and is more largely patronized than any other temple in the city. Two tall pagodas, each having nine stories, stand just within the south gate of the city, and are connected with two Budhist temples. One of them is called the “White Pagoda,” and the other the “Black Stone Pagoda.” They are both old, and the former is so much injured that no person is allowed to ascend it.

The Provincial College, or Literary Examination Hall, situated in the northern part of the city proper, is an immense open compound, fined with rows of low compartments for domiciling the students during the examinations, and is surrounded by a high and thick wall. An avenue about twelve feet wide runs nearly north and south through the center of the compound, extending from the main and only entrance to the opposite side, where are the apartments fitted up for the examining committees and official visitors. At right angles to this central avenue, on each side, branch off rows of compartments or cells in which the students are incarcerated during the examinations. These rows of cells are separated from each other by brick walls about ten feet high, with a space about two feet wide between the wall and the fronts of the cells to furnish the means of communication with the central avenue. These cells are about two and a half feet deep, four feet wide, and eight feet high, and are covered with a shed-roof to protect the occupant from the weather; but as the entire front of each cell is left open, the poor students must suffer terribly from the sun and rain; and it is not surprising that at every examination some of the candidates die from exposure and excitement. It is estimated that from eight to ten thousand students can be accommodated at one time in this compound or college. The other examination halls are somewhat similar to the one we have just described, though much smaller and less substantially built.

The city is laid out with some degree of regularity, the streets in many cases running parallel to each other, or crossing each other at right angles. The principal street, called Nanka, that is, South-street, divides the city into two nearly equal portions, and runs from the south gate almost to the north gate of the city. This is a well-paved and (for China) wide street, and being the great business thoroughfare of the city, where all the best stores are located, it presents a fine appearance. The western portion of the city is largely taken up with the residences of retired officers, or other persons of wealth and influence. Some of these mansions are fitted up in a style that indicates considerable refinement of taste and artistic skill. A portion of the eastern division of the city, comprising about one-eighth of the area within the city wall, is the Tartar quarter, and is occupied by the Tartar garrison of the city. These Tartars are soldiers in the pay of the government, and are not allowed to engage in trade or intermarry with the Chinese. In general they lead an idle, listless life, and are sadly addicted to opium-smoking and other vices, fully confirming the truth of the old adage that “an idle man’s brain is the devil’s workshop.” The execution ground is just outside the north gate, and the military parade ground immediately outside the south gate of the city.

The extra-mural population is almost equal to that within the city wall, and comprises large suburbs outside the principal gates of the city. Of these suburbs, the largest and most important one extends from the south gate to the river, and is called Nantai, or southern suburb. Its population stretches some three miles from the south gate to the river, covers most densely a small island in the river; and then, on the south side of the river, spreads out into another narrow suburb some three miles in length. The approach from the south to the city of Fuhchau is very impressive. For six miles, before reaching the gate of the city, the traveler passes along an almost unbroken street, lined on both sides with shops and residences, and filled with a bustling and vociferating crowd. This southern suburb is the great center of trade, both native and foreign, in Fuhchau; and it is here, in close proximity to the river, that foreigners have erected their business hongs and most of their residences. The southern bank of the river opposite the city swells up into a pretty eminence, and foreigners have succeeded in obtaining a large part of it for their private dwellings and offices. This picturesque hill, the great temple hill on the northern bank of the river, the two stone bridges, and the winding river with its fleet of boats and junks, are the more prominent features of the scenery in this part of the city. The bridges are rude but substantial structures, built of granite. There is at this point in the river an island called Changchau, or Tongchiu, in the local dialect, which forms the connecting link between the two bridges. The bridge over the northern division of the river is caned, in popular language, “the great bridge,” to distinguish it from the smaller one over the southern division of the river; but the title on the façade, spanning the entrance to the bridge, is the grandiloquent designation, “Bridge of Ten Thousand Ages.” It is composed of twenty-six spans, each span measuring some twenty feet. The piers are built strongly of large blocks of granite, and then the spans are formed by laying from pier to pier large blocks of granite about three feet wide and deep, and some twenty-three feet long. These blocks are placed side by side, forming a surface about eight feet wide, extending the entire length of the bridge. On this solid foundation are placed, transversely, thin slabs of granite, which form the road for travelers, and on each side of the bridge is constructed a stone balustrade some two feet high. The other bridge connects Changchau to the south side of the river. It is similar in construction and appearance to the great bridge, though much shorter, comprising only nine spans. The Chinese call it the Chongseng Bridge, deriving the title from the local name of the ward at the southern extremity of the bridge.

The boat population of Fuhchau constitutes a large and interesting class of society. The shoal water on both sides of the river, above and below the bridges, furnishes excellent anchorage, and is covered with immense fleets of all varieties of river craft. The larger boats are used for transporting merchandise to and from the interior of the country, or for discharging the cargoes of the salt and rice junks entering the port of Fuhchau, while the smaller craft are engaged in ferrying and fishing. The seagoing junks anchor below the bridges, and at this point the river is frequently crowded with them. The trade of Fuhchau embraces tea, lumber, rice, salt, sugar, charcoal, paper, sea-weed, camphor, and other commodities.

The climate of Fuhchau will compare favorably with that of any other part of China. In summer the mercury rises to about 98° Fahrenheit, and the lowest point reached in winter is 32°. It should be observed, however, that, owing to the humidity of the atmosphere in China, the same degree of temperature, whether of heat or cold, is more oppressive than in the United States. From May to the first of October the weather is warm, at times oppressively so, and foreigners generally suffer from it considerably in the loss of appetite, and the consequent prostration of physical strength. During this period, however, the extreme heat is occasionally modified by the rains, which fall copiously for days together. These rains occur most generally in May or June, about the time of the annual freshet in the river, which inundates a large portion of the suburbs of the city. From October to the middle or close of April the atmosphere is usually clear, dry, and, at times, bracing. One could scarcely desire more agreeable weather than Fuhchau affords during this season of the year. Its cool, refreshing atmosphere exerts a most salutary influence on the system prostrated by the continued heat of the preceding summer.

The people of Fuhchau are characterized, in the main, by energy and perseverance, accompanied by an independent free and easy kind of address, which frequently degenerates into coarse vulgarity and offensive impudence. Such we have found to be their deportment toward each other as well as toward foreigners. As compared with the Chinese in other parts of the empire with whom we have become acquainted, the Fuhchauans appear to exhibit more of the rough, manly, outspoken traits of character, and less of the cunning, servile, and sycophantic traits. The native Chinese hauteur is strikingly apparent among the people of this city, and this characteristic is perhaps due quite as much to the fact of their never having felt the terrible effects of foreign military power, as to their constitutional temperament. The Fuhchauans, in fact, cherish most cordially and sincerely a very exalted conception of their own importance, both collectively and individually. It would seem, indeed, that they are not singular in entertaining this opinion, for certain facts with which we have become acquainted show that the government cherishes a similar estimate of their character. During the negotiations immediately preceding the formation of the Nankin Treaty between Great Britain and China in 1842-3, it was observed that the Chinese officials were exceedingly reluctant to include Fuhchau in the list of cities to be thrown open to foreign intercourse, and it was only by the most energetic perseverance that the English plenipotentiary succeeded in carrying the point. The subsequent policy pursued by the Chinese authorities at Fuhchau indicated their determination to prevent, if possible, the growth of a foreign trade at that city, and for nearly ten years their policy was almost completely successful. In 1858, when the movements of the insurgents in the southern provinces of the empire were cutting off the revenue derived by the imperial government from the tea duties at Canton, the government authorities at Fuhchau took measures for opening a foreign trade at that city. The trade thus commenced sprang at once into a vigorous existence, and has developed rapidly, so that now Fuhchau is one of the most important points connected with foreign commerce in China. Its proximity to the black tea-producing districts enables the foreign merchant to purchase his teas here at a lower price than at any other port in China, and he is able also at the opening of each season to lay down the new teas in London, New York, or elsewhere, about a month in advance of shipments from any other port in China.

In 1847 the committee appointed for this purpose by the Missionary Society of the Methodist Episcopal Church, after a protracted and prayerful examination of the subject according to the information then in their possession, decided that the Fuh-kien province, on the coast of China, was the appropriate field for the China mission of our Church; and we are happy to corroborate the wisdom of this selection by subsequent facts, and by the experience of our mission in the prosecution of its work among the Chinese. Of the eighteen provinces of China proper six are situated on its eastern sea-board, and furnish to Protestant Churches their points d’appui for the evangelization of the empire. Of these six maritime provinces four have been entered and partially occupied by American Protestant Missions. In the Canton province missions have been established at Canton, and more recently at Swatow; in the Fuh-kien province at Fuhchau and Amoy; in the Cheh-kiang province at Ningpo, and in the Kiangsu province at Shanghai. The American Board has missions at Canton, Fuhchau, and Shanghai; the Presbyterian Board at Ningpo, Canton, and Shanghai; the Baptists (North) at Hongkong and Ningpo; Baptists (South) at Shanghai and Canton. The remaining four American societies have concentrated their operations at one point, the Protestant Episcopal Board and Methodist Episcopal Church, South, at Shanghai, the Dutch Reformed Board at Amoy, and the Methodist Episcopal Church at Fuhchau. From this statement it appears that there has not yet been a formal assignment of Chinese territory to any societies, with a view to its efficient occupancy and evangelization by them; and yet we can discover the informal initiation of the general features of such an arrangement.

Four of the eight societies referred to have already concentrated their forces at one central point; and we think it probable that in the progress of the work the other societies will adopt a similar plan. We are not solicitous, however, with reference to the formal initiation of the above arrangement; whether or not it goes into effect, we conceive that the present tacit distribution of territory will form, in the main, the basis for future operations in China.

Taking the Fuh-kien province, then, as the starting point for our operations in China, the expansion of our work will necessarily be westward. Eastward is the sea, northward we trench on the territory occupied by the Ningpo missions, southward we enter the appropriate sphere of the Amoy missions; so that, if we grow at all, we are shut up to a westward development. The field thus indicated contains the provinces of Fuh-kien, Kiangsi, Hunan, and Szchuen, and forms a belt some three hundred miles wide, stretching through the central portion of China from its eastern sea-board to Thibet. It contains an area of 313,000 square miles, and a population of 74,000,000. Its climate is mild and salubrious, its internal resources apparently inexhaustible, and its people remarkable in China for their intelligence and enterprise. Foreigners have called Fuh-kien the “New England,” and the Fuh-kienese the “Yankees” of China. Such is the interesting and inviting field providentially assigned to the Methodist Episcopal Church, and to aid in the evangelization of which she is now called upon to send out and support missionaries.

Fuhchau, the capital of Fuh-kien, has hitherto been the center of our operations in China, and its advantages in this respect are probably as many and great as those of any other city on the coast of China. Its foreign commerce brings it into direct and easy communication with the home Churches, while its native trade opens up channels of intercourse with the interior of the country. Our mission here is gradually coming into possession of the buildings and other appliances necessary for a great center of missionary operations. The Church is not to expect, in all the mission fields she may enter, precisely the same encouragements. In some fields it would seem that the work of preparation had been already performed, and that the missionary has only to gather in the harvest. In others the harvest so rapidly follows the seedtime that the voices of the sowers mingle with the songs of the reapers. But there are other fields where the giant oaks must be felled, the tangled undergrowth torn away, the soil broken up, the seed sown, and then the husbandman wait through long months of sunshine and storm for the reward of his toil. At Athens Paul was confronted by the caviling Stoic and Epicurean, at Lystra he was hailed as a god, at Ephesus he was set upon by an infuriated mob; while at Antioch, where the disciples were first called Christians, he, with Barnabas, tarried a whole year, assembling with the Church and teaching much people. Some of the Indian tribes of North American where our own missionaries have labored, and the Karens of India, where our Baptist brethren have preached the Gospel with such success, furnish instances of fields white unto the harvest, while the efforts of the Moravians in Greenland, and of the English and American missionaries in the South Pacific, in parts of India, and in China, give US examples of earnest, faithful labor, and patient, persevering waiting for the desired result.

He who knows somewhat of the vastness of the work to be done in China will be neither discouraged nor surprised to find that its day of preparation is long and toilsome. The immense population of the empire, the vast extent of territory over which this population is diffused, the antiquity and power of their political and literary institutions, the interminable network of superstitions which trammels their minds, and their written language, with its unnumbered spoken dialects, all these circumstances combine to present to the Church an array of difficulties which nothing but the most implicit faith in God’s word, and the most prompt and hearty obedience to his commands, can overcome.

It is important that we recognize the greatness of the work to be done in China, if we would have our efforts for its accomplishment wisely directed and efficiently sustained. Let the Church then bear in mind that it now seeks to change the religious faith and crush the religious institutions of one third of the human race; that it proposes to strike down before their eyes the objects endeared to them by a thousand associations; that it hastens to tear from their hearts the hopes and aspirations which their depraved natures and corrupt faith have ever nourished and shielded; that it wages a war of extermination against idolatry, not sparing even that most insidious and attractive form of it embodied in ancestral worship; that it introduces to them a religious system of which they are almost totally ignorant, and the simplicity and purity of whose doctrines must necessarily excite the sternest opposition from their previously formed habits and their depraved natures; and that these doctrines are preached to them by foreigners, with whom, in consequence of a difficult language and dissimilar tastes and feelings, they cannot fully sympathize: these are some of the circumstances which suggest to the Church that the work before her in China is of no ordinary magnitude and difficulty.

What then? With the outlines of this immense field, and the greatness of the work opening up and extending before us, shall we sit down in despondency, and suffer the enemy still to enjoy undisturbed dominion in China? or shall we gird ourselves to the mighty struggle, and claim this empire for our Lord and Master, demanding for him the homage, obedience, and love of every heart? It is high time for us to consider this subject, to rise to the height of the grand argument. China at this hour demands from the Church tenfold more of men and means than she receives; and it is almost certain that within the next decadal period these demands will increase a hundredfold. The cycle of wondrous events has already commenced in China. The first throes of the approaching conflict have shaken her giant frame. It would seem that the Gospel is about to renew its youth, preparatory to the accomplishment of glorious results in this old, storied land. The age of heroism, of battle and conquest, may again return to the Church. There are indications that the Gospel is already arresting the attention of the Chinese in an extraordinary degree. The Sacred Scriptures circulated throughout the empire have opened the eyes and interested the hearts of thousands. A great movement is now going forward, and who can tell how soon other mines may be sprung under the shattered structure of heathenism as it now exists in China?

The following table, showing the names and terms of service of all the missionaries connected with this mission to the present time, is appropriately introduced here, and will prove, we trust, interesting and acceptable to the reader:

NAMES.
Sailed from U. S. A.
Died in China.
Died in U. S. A.
Left the Mission.
Rev M. C. White
1847
1854
Rev. J. D. Collins
1847
1852
1851
Mrs. J. I. White
1847
1848
Rev. H. Hickok
1847
1849
Rev. R. S. Maclay1
1847
Mrs. E. G. Hickok
1847
1849
Miss H. C. Sperry2
1850
Rev. I. W. Wiley, M.D.
1851
1854
Rev. J. Colder
1851
1854
Mrs. E. J. Wiley
1851
1853
Mrs. E. C. Colder
1851
1858
1854
Miss M. Seely3
1851
1854
Rev. E. Wentworth, D.D.
1855
Rev. O. Gibson
1855
Mrs. A. M. Wentworth
1855
1855
Mrs. E. C. Gibson
1855
Rev. S. L. Baldwin
1858
1861
Mrs. N. M. Baldwin
1858
18614
Miss B. Woolston
1858
Miss S. E. Wooston
1858
Miss P. E. Potter5
1858
Rev. C. R. Martin
1859
Mrs. Martin
1859
Rev. N. Sites
1861
Mrs. Sites
1861

1 Visited U. S. A. with his family, 1860.
2 Married to R. S. Maclay, 1850.
3 Married to M. C. White, 1851.
4 At sea, off the United States coast, March 16.
5 Married to E. Wentworth, D.D., 1859.

(First published in Rev. R. S. Maclay's book Life Among the Chinese, 1861.)

Aug 30, 2014

The Mission Cemetery of Fuh-Chau


DR. WENTWORTH, one of our missionaries at Fuh-Chau, has sketched, and the artist has finely engraved for us, a beautiful picture of a far-distant spot, around which, to every lover of the Redeemer and of his cause, there gathers a melancholy interest. It is the cemetery of Fuh-Chau, where quietly sloop five precious American female missionaries, who counted not their lives dear unto them, if they might win Christ and be found in him. Let us retire to this beautiful and silent vale of death, and read its touching and inspiring history.

Fuh-Chau is one of the five cities of China opened to foreign residence and commerce by the treaties of 1842. It is the capital of Fuh-Kien, one of the richest and most enterprising provinces of China, possessing a territory of 67,000 square miles, and a population of 16,000,000, of the most hardy and adventurous natives of the empire. Fuh-Chau, the provincial city, is situated about five hundred miles up the Chinese coast from Canton, and till recently was only accessible to the foreigner through the Portuguese lorchas –  small, schooner-like crafts, owned and manned mostly by the Portuguese of Macao, and by which is conducted a lucrative, but dangerous and adventurous trade in conveying or guarding native junks along the Chinese coast, to preserve them from the attacks of native pirates, with which all parts of the China sea are infested. In the summer of 1851 we chartered one of these little vessels at Hong-Kong, and a voyage of eight days along the bold and barren coast of China, brought us to the outlet of the river Min. About three o’clock In the afternoon, while a clear sun poured its flood of golden light over the beautiful scenery which skirts the embouchure of the river, we suddenly tacked about from our course and bore into the river, winding our way through a picturesque group of islands called the “White Dogs” and “Five Tigers,” which seem like savage sentinels guarding the entrance of the river.

The scenery of the Min inspires universal admiration. Travelers have frequently compared it to the picturesque scenery of the Rhine; but Americans find a better comparison in the bold scenery of the Hudson, which it equals in grandeur, and surpasses in the beautiful blending of rich lowlands, cultivated fields, and tributary streams. Sweeping along the winding river for about thirty miles through this enchanting scenery of towering mountains, terraced hills, cultivated fields, and quiet villages, all glittering in the light of a southern sun, softened by the rich verdure of tropical vegetation, we enter the beautiful amphitheater, skirted on all sides by irregular, broken mountains, under the shelter of which lies embosomed the city of Fuh-Chau. As we approach the city, the banks of the river on both sides are lined with boats – hundreds of small sam-pans, or row-boats, and large vessels more permanently located, which serve as residences for their owners. These water residences are one of the striking features of Chinese life, and are found in all parts of the empire. The river population of Fuh-Chau must amount to several thousands, born, and reared, and spending their lives on these little boats. The stream is also occupied by hundreds of junks of all forms and sizes, from the massive, unwieldy vessels of Shantung to the neat, little, black-painted crafts of Ningpo. In the center of the river lies a large island called Tong-Chiu, or “Middle Island,” connected with the banks of the river, on each side, by stone bridged, and densely covered with buildings, and occupied by busy, thriving multitudes, numbering several thousands. Several native official residences are found on this island, and formerly it was occupied by three mission families.

On the south side of the river is a large suburb called A-to, divided into several districts, and stretching for some two miles along the river bank. In the lower part it expands over the level plain, presenting a mass of buildings and a dense population, with some of its streets stretching far back toward the rice-fields of the country. Throughout the greater part of the length of this suburb the ground rises from the bank of the river into broken hills, the faces of which are occupied with buildings and numerous temples, and the summits fringed with pine and fir-trees. Stretching for miles among those hills, in the rear of the population, is the city of the dead, the principal burying-ground of Fuh-Chau. Here we may wander for hours among thousands of tombs of every size, from the small conical mound, covered with hard plaster, beneath which rest the remains of the humble poor, to the spacious, well-paved, and ornamented monument, covering an area of several hundred square feet, which indicates the resting-place of wealth and importance. Here, too, in a little secluded vale, covered with grass, shaded by clusters of olive and guava-trees, marked by its simple, granite tombs, differing from the thousands around them, and only separated from these curious graves of the natives by some clusters of shrubbery, is the “Mission Cemetery of Fuh-Chau,” where sleep in the calm repose of death those precious ones whose memory we here preserve.

Circumstances have fixed this suburb as the chief residence of foreigners at Fuh-Chau. It was at once occupied at several points by the missions – in the district of Tuai-Liang by the American Board mission, and in the district of Chong-Seng by the Methodist Episcopal mission. The whole force of the Methodist mission is now located on a healthy, elevated spot, overlooking the whole vast suburb, and commanding a magnificent view of the whole “happy valley” of Fuh-Chau. In addition to the ordinary Chinese chapel and school-house located here, this mission has recently completed on the main street of this district, a neat Anglo-Chinese chapel, designed for both English and Chinese service. At Tuai-Liang are the house and chapel of the lamented Cummings, who has gone to his reward and sleeps beneath the soil of his fatherland. They are now occupied by Mr. Hartwell and family.

On the north bank of the river lies another still more extensive suburb, stretching along the stream for a mile above and below the bridge, and reaching back a distance of nearly three miles to the walls of the city. In some places it spreads out to a great distance over the plain, and in others is contracted to the single winding street leading to the city gate. A population of perhaps a hundred thousand occupies this suburb, and it presents one of the most busy and interesting scenes about Fuh-Chau. Stores, shops, factories, markets, banks, temples, arches, and public buildings are found in abundance, and the main thoroughfare, which connects the whole suburb with the city, is thronged from morning till night with a busy, noisy multitude.

In a very fine elevated locality in this suburb, called Pona-Sang, two missionary families of the American Board have fixed their residences, and near them, on the thronged thoroughfare, their chapels and schools. Here, too, the Methodist Episcopal mission has a center of operation in the district of Iong-t’au; and in still another part of the vast suburb, this mission has completed, and recently dedicated to the worship of the “true God,” a very neat and commodious church, the first erected in Fuh-Chau.

Leaving this great suburb by passing through the south gate, we enter the city proper – a vast and densely-crowded metropolis, spreading over an area of many square miles, encircled by a massive stone wall nearly nine miles in circuit, flanked every few rods with towers and bastions. The best bird’s-eye view of the city is to be had from the Woo-Shih-Shan, “Black Stone Hill,” a dark, rocky eminence in the north-western part of the city, which rises first by a gentle acclivity, and then by a steep and abrupt ascent, till its dark summit, crowned with an altar and the implements of idolatrous worship, towers above all the surrounding city. From this point may be contemplated one of the finest views in China, embracing the whole vast amphitheater encircling Fuh-Chau, bounded on all sides by the broken, irregular mountains, intersected by the winding branches of the river and numerous canals and water-courses, dotted every here and there with little hamlets and villages, animated by the wide-spreading city and its suburbs, and beautifully relieved, in many places, by large paddy-fields and cultivated gardens, all luxuriant in tropical vegetation. On the left, at the foot of the hill, lie the romantic and picturesque grounds formerly occupied by the British consulate, and on the right the bold eminence on which, after many a struggle, the mission of the Church of England succeeded in establishing itself, where its buildings rise above all the plain, as a city set upon a hill.

At your feet lies the populous city of Fuh-Chau, with its seeming masses of living idolatry. Only a few buildings rise above the general level of low, one-storied dwellings, which spread over the plain like a sea of tile and roofs. Two pagodas lift themselves up within the city wall, and, towering high above all surrounding buildings, are prominent objects to the eye. Here and there the eye is arrested by the comical joss-poles, which indicate the residence of the mandarins of the city, and again by the bright-red color of some more massive buildings, which bespeak the localities of the various temples scattered over the whole city. The city is richly supplied with large, wide-spreading shade-trees, which, rising above the buildings, and spreading their verdant branches over the roofs, gives the city the appearance of being embosomed in a vast grove. But, the noise and din perpetually ascending from below, soon convince us that it is not a grove of solitude, but is animated by a full tide of population. Such is the city of Fuh-Chau as it presents itself to the eye when contemplating its vast outlines. Let us pass to a brief review of its missionary history.

Fuh-Chau was scarcely known to foreigners before the treaties of 1842-’44. It was even but little disturbed during Anglo-Chinese War, which preceded those treaties. It had been, however, for several years a profitable depot for the opium traffic – two extensive British houses having their receiving ships stations at the mouth of the river, and their agents residing in the suburb of the city. Through the influence of these houses it was chosen as one of the ports opened to foreign trade and residence by the treaties, and was immediately occupied by a British consular establishment. Some years, however, were permitted to pass before this vast city attracted attention as a place of trade or a desirable point for missions. In 1844 the Church Missionary Society of England sent the Rev. George Smith, now Bishop of Victoria, for the express purpose visiting the open ports of China, and reporting on their comparative claims and feasibility as mission stations. In December, 1845, Mr. Smith reached Fuh-Chau, and spent nearly a month in exploring the city and its suburbs, and in investigating the question of its eligibility as a point for missionary action. Mr. Smith was at once convinced of the importance and promise of this great city as a missionary field, and strongly recommended it to the Church Missionary Society for immediate occupancy. Its favorable situation, and its vast resources as a place of foreign trade, were only partially made known by this visitor, whose great business WAS to discover fields for missionary activity; and, consequently, several years more passed before the advantages of this city were discovered and made available for foreign commerce. It now promises to become one of the most important centers of foreign trade. On the second day of January, 1846, the first Protestant missionary entered Fuh-Chau. This honor belongs to Rev. Stephen Johnson, who had already been laboring for several years among the Chinese at Bangkok, in Siam, and who, as the Chinese at Bangkok were from the province of Fuh-Kien and spoke that dialect, was thought to be an available pioneer, and was directed to enter the port by the American Board, under whose auspices he was acting. Mr. Johnson’s knowledge of the Chinese language, as used at Bang-kok, was of little avail to him here, as, although in the province of Fuh-Kien, the dialect of Fuh-Chau differs widely from that used by the Chinese of Siam. Mr. Johnson gave nearly six years of earnest pioneer missionary activity to this infant field, and then, under prostrated health, returned to his native land, where he still lives, abundant in labors and patiently awaiting the coming of his Lord.

The practiced eye of Mr. Johnson soon saw in Fuh-Chau a most desirable missionary station and recommended its rapid occupancy by the American Board. In a few months Rev. L.B. Peet and family, who had been fellow-laborers with Mr. Johnson in Siam, joined him again in Fuh-Chau. For about ten years Mr. Peet and his most estimable lady labored efficiently in Fuh-Chau, and then, in July, 1856, Mrs. Peet, after having given in all nearly twenty years of labor to the Master’s cause in Siam and China, laid down the armor and slept with the precious ones who had gone before. 8he rests in the “cemetery of Fuh-Chau;” her tomb, marked by its upright slab, stands first in the foreground of our engraving. In the autumn of the same year, Mr. Peet, with his motherless children, returned to America, where he still remains, recruiting his health and awaiting an opportunity to return to Fuh-Chau.

In 1846 the attention of the Methodist Episcopal Missionary Society was directed toward China, and soon decided on Fuh-Chau for the locating of their infant mission. Accordingly Rev. M.F. White and wife, and Rev. J. D. Collins, sailed for that port on the 15th of April, 1847, and arrived at Fuh-Chau early in September of the same year. During the ensuing winter Mrs. White was attacked with a severe cold, which no treatment would relieve, and which soon manifested all the symptoms of consumption. She soon began to realize that her missionary life was to be a short one, and that her mission to China was to be like that of those who being dead still speaks. She was to make the first missionary grave in Fuh-Chau, and her preaching was to be the silent preaching of the fallen pioneer addressed to the missionaries and the heathen around her, and to the Church that sent her forth. Yet this conviction did not shake her faith, nor make her spirits droop, nor subdue the ardor of her missionary devotion. 8he worked while she lived, and trusted in the God of missions when she died. On the 25th of May, 1848, she fell asleep, and awaits, in the mission cemetery, the coming of the Lord.

Just one month after the arrival of these pioneers at Fuh-Chau – on the 13th of October, 1847 – two more missionaries – Rev. Henry Hickok and wife and Rev. R. S. Maclay – embarked at New York for the same destination, and reached Fuh-Chau early in 1848. About one month after the sailing of those missionaries to reinforce the Methodist Episcopal mission, another company sailed from Philadelphia, on the ship Valparaiso, and arrived at Fuh-Chau on the 7th of May, 1848, to join the mission of the American Board. A precious company was borne on that vessel –  Rev. Dr. James and wife, under the auspices of the Southern Baptist Board of Missions, destined to reinforce their mission at Shanghai; Miss Pohlman, the sister of Rev. William Pohlman, who was then laboring at Amoy; Rev. C. G Baldwin and wife, Rev. S. Cummings and wife, and Rev. W. L. Richards, constituting the reinforcement of the mission at Fuh-Chau.

A touching history belongs to this little company. Dr. James and wife were destined never to reach their field of labor. The little company of the Valparaiso had all safely reached Hong-Kong, and there parted for their different fields of labor. Dr. James and lady determined to visit Canton while awaiting an opportunity to sail for Shanghai. This they did, and spent a few days at the great city of foreign trade; but as they were returning on board the schooner Paradox, just after they had made sight of Hong-Kong, a sudden squall struck the vessel and threw it on its beam ends, when she filled and immediately sank, bearing with her to a watery grave Dr. and Mrs. James and five others belonging to the crew. Miss Pohlman safely reached her destination at Amoy, and was welcomed to the warm heart of her brother. Not long after her arrival, however, that brother made a tour along the coast of China, for the benefit of his health, and also for purposes of missionary exploration. On this tour the vessel was attacked by pirates, and Mr. Pohlman never returned. His fate is unknown. This blow fell heavily on his sister, and she never recovered from it. Her health failed, and reason itself began to totter, when she was accompanied to her native laud by Rev. Mr. Talmage. Mr. Richards reached Fuh-Chau, entered heartily into his missionary labor, but in a few years sank under failing health, and started for America, but found a grave in the broad Atlantic. Mr. Cummings returned with his enfeebled wife in the winter of 1855, but in the following August, in the midst of busy preparations to return to Fuh-Chau, the messenger of God suddenly came, saying, “It is enough, come up higher.” He sleeps in the cemetery at New Ipswich, N. H. Mr. Baldwin and wife still live, efficiently laboring in the Master’s cause in Fuh-Chau. Such has been the fate of this little band of missionaries, who, in 1847, embarked with warm hearts and high hopes on board the Valparaiso.

On the 31st of May, 1850, the American Board mission was again strengthened by the arrival of Rev. J. Doolittle and wife, who were accompanied on their voyage from Hong Kong by Rev. Messrs. Welton and Jackson, who came to lay the foundations of the Church of England mission. In 1852 Mr. Jackson retired to Ningbo, and in 1856 Mr. Welton returned in prostrated health to England, and a few months ago died suddenly in London. Mr. Doolittle still occupies the field, one of the most zealous and efficient missionaries, that has been sent to Fuh-Chau. Mrs. Doolittle continued the efficient help meet of her husband for six years, and then, on the 23d of June, 1856, finished her labor and went to her reward. Mrs. Doolittle was one of the most precious jewels the American Church had given to the evangelization of China. Her life was short; she died at thirty-five; yet it was long enough for her to give to the world a beautiful example of an affectionate daughter, a loving sister, a devoted wife, a tender mother, a ripe scholar, an early and faithful Christian, and an earnest missionary. Her life is her praise, her consecration to the work of missions the proof of her character, and the rude stone which covers her resting-place in the silent “cemetery of Fuh-Chau” is her noblest monument. It is the one she would have chosen for herself, and it utters its silent memorial and dispenses its quiet influence from the very spot where she would have placed it. Here the heathen, for whom she lived and with whom she died, will gather around it – perhaps sit down upon it in the refreshing shade of the beautiful olive-tree that waves above it, and read in their own language the record of her life, the inscription of her death, the assurance of her hope of immortality, and the proof of the love and devotedness if one who came far over the ocean to teach them of Jesus and the resurrection.

Early in the year 1850 the Rev. Messrs. Fast and Elquist, the first missionaries sent out to a foreign land from Sweden, by a recent society formed through the agency of Rev. Mr. Fielsteatt, long a missionary in Smyrna, arrived at Fuh-Chau. We have not space here for their brief and melancholy history. On the 9th of July, 1851, the Methodist Episcopal Mission was reinforced by the arrival of the writer of this sketch, accompanied by his wife, Rev. James Colder and wife, and Miss M. Seely; and on the 9th of June, 1851, the American Board mission was strengthened by the arrival of Rev. Charles Hartwell and wife, the latter being a sister of Mrs. Cummings, already in the field. On the 3d of November, 1853, Mrs. Wiley passed away, and we say by an eye of faith the angel-messengers, and the company which no man could number, and Jesus, the glory of the heavenly city, ready to welcome her to a home in heaven. Of this precious one we can say nothing; her modest tomb stands the last in the background of our engraving, and a memorial of her life and death will be found in the Repository for August, 1854.

In June, 1855, the Methodist Episcopal mission was again strengthened by the arrival of Rev. Dr. Wentworth and wife. The missionary life of Mrs. Wentworth was short indeed. On the 2d of October, 1855, only about four months after reaching her field of labor, the Master dismissed her from the toil and called her to the reward. We confess our faith shook and our heart sank within us when we read of the early death of Anna Wentworth. We almost exclaimed – the sacrifice is too great – it demands too much – for one so young, so beautiful, so lovely in character, so promising, and so good, to be laid so soon on the altar. But we soon hushed these murmurings, when we went back to review with what willingness, with what peace, with what triumph, yea, with what hastening to the coming of the Lord, she passed to the world of glory from the world of toil. “It is the Lord, let him do what seemeth him good.” We want missionary graves as well as missionary lives. She has made one. “Her footsteps merely marked her field of toil, to show the way from thence to heaven. She greeted the heathen land with a smile, bade it an affectionate farewell, and passed on over Jordan, leaving her co-laborers gazing after her as an angel-visitant.” Her beautiful monument, rising from the midst of the Cemetery, still points heavenward, teaching the heathen and inspiring the missionary.

In the same year the mission was joined by Rev. Otis Gibson and wife, both of whom are still in the field. Dr. Wentworth was accompanied from Hong-Kong to Fuh-Chau by Rev. Messrs. Macaw and Fernley, and Mrs. Macaw, to strengthen the Church of England mission. This estimable lady also fell in a few months, and rests in the cemetery attached to the British consulate at Fuh-Chau. Let the reader now cast an eye over the row of little graves along the right of our picture, where rest the precious little ones that have gone to the Father’s bosom from the missions at Fuh-Chau, and we will have finished our description of the “Mission Cemetery at Fuh-Chau.”

And now, while we cast our eyes over this beautiful picture, and shed our tears over these fallen missionaries, let not these precious tombs startle us, or discourage us from the work of evangelizing this great heathen city. No; they are the tombs of Christians, of the daughters of America, of the children of the American Church, not one of whom regretted this consecration, or counted her life dear to her, if she might share a part in this glorious work. This cemetery consecrates Fuh-Chau. The voice from each sleeper there is a voice calling to the Church to go forward in this work.

The history of the past ten years, though presenting, as in all pioneer missionary movements, its sad and melancholy pages, has yet been such as to demonstrate the correctness of the action of the American and British missionary societies in selecting Fuh-Chau as a field for missionary activity. The fact that so many have fallen, and others, under broken health, have been forced to retire, while it presents a mournful chapter in the history of missions, is no real cause for discouragement, nor does it evidence the ineligibility of this city as a missionary station. Perhaps the proportion of fallen missionaries here does not surpass that of other new and untried fields; and we must remember that, although other parts of China had been occupied several years by missionaries and foreign residents, yet Fuh-Chau was entirely unknown, and presented all the hazards and difficulties of an entirely new field. The missionaries entered it ignorant of the language, the habits, the mode of living, etc., of the inhabitants. They knew not what articles of clothing, furniture, and even of food, might be procured or could not be had; and for the want of this information had, in many instances, to endure grave disappointments and serious privations. They had no homes. Rude, temporary shelters had to be provided, wholly unadapted to the wants of foreign residents in a new and untried climate. Long months, and even years, had to pass before the prejudices of the people could be so far removed as to allow them to build comfortable houses. They met, first of all, the labor of acquiring a new language, about which no foreigner knew any thing, toward which no books from other parts of China could be of service, and for which task no teacher could be provided that could speak a word of English. They were in the midst of a new climate, new scenes, new modes of life, to all which they must learn to accustom themselves, while, at the same time, they were necessarily meeting grave obstacles and performing gigantic labors. No wonder many of them fell – fell soon – but fell, however, bearing the banner of the great King in the fore-front of the Lord’s host.

These difficulties have been met and overcome. The night of toil now breaks into the day of promise. The time of “going forth weeping, bearing precious seed,” is now being followed by the joyful harvest. Fuh-Chau is now an inviting field of labor, Its climate is understood. The wants of the missionary are known, and can be provided for. Houses have been built, and comfortable residences can be rapidly procured. The language has been mastered and made comparatively easy of acquisition. The prejudices of the people have melted away; they hear gladly the words of life. A largo foreign trade has grown up; a large foreign community is gathering into the city, and the conveniences and necessaries of missionary life can be provided on the spot. The pioneer work is nearly done. Henceforth there will be no such drain on missionary life. The climate of Fuh-Chau is delightful through eight months of the year; through the remaining four months, the only difficulty is the great heat incident to its tropical position, which can be greatly provided against by the bettor homes of the missionaries, and by the numerous cool and refreshing resorts which have been found about the city. Unfortunate, indeed, would be the mistake of the Church were she now to forsake her minions at Fuh-Chau, or permit them to languish, just when her sons and daughters have finished their vast preparatory work – when the door is just widely opened – when the field is just white for the harvest, and thus throw away, on the eve of victory, these vast advantages for which she has paid the price of so many precious lives. No; let us cherish the memory of these fallen missionaries – let the name of those martyr-pioneers live in the heart of the Church – let us shed our tears over their precious graves; but let not the cemetery at Fuh-Chau startle us from the field; but let it be as a familiar voice from our beloved ones, who have borne the heat and burden of the day, calling us to enter into their labors.

(First published in the Ladies’ Repository, September 1858, by Rev. I. W. Wiley, M.D.)