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who had been born and brought up in China, was thoroughly reliable, and spoke Cantonese like a native. He was sent for and promptly responded to the call. Mr. Gardner was temporarily engaged by the Methodist Board, and subsequently become a regularly ordained missionary. The work took root from the very beginning. One year after the first services were held the writer had the privilege of baptizing eleven converts -the first-fruits of the mission. Now there is a large mission church in Victoria, suitable buildings in Vancouver and New Westminster, and work has been begun at Kamloops and Nanaimo. There is also a Girls' Rescue Home in Victoria, under the control of the Woman's Board, which, like the one in San Francisco, has rescued and sheltered many friendless girls. Some of these have been sent home to China, some married to Christian Chinamen, and still the good work goes on. At the present time there are over two hundred Chinese communicants in the churches in British Columbia.

Reference has already been made to the prejudice against the Chinese, especially in the Pacific States and British Columbia. This prejudice leads many to doubt the sincerity of a Chinaman's professed conversion, and the "baser sort" do not hesitate to affirm that it is all hypocrisy, and is prompted by purely selfish motives. But when it is remembered that when a Chinaman is baptized he is ostracized by his own people, his possessions often destroyed, and his very life endangered, while, on the other hand, he receives scant sympathy, if any, from white men, or even from white Christians, the origin of the "selfish motive" is not easily discovered. It is not claimed that all are sincere, or that all have proved faithful; but it may be safely affirmed that cases of defection are as few among Chinamen as among the same number of any other nation, not excepting English or American. In regard to this matter testimonies like the following should carry some weight:

Rev. J. Endicott Gardner, of Victoria, B.C., says: "In point of character, consistency, zeal, and liberality, I consider my Chinese church-members are on a level with the average members of any church."

Rev. W. S. Holt, of the Presbyterian Mission, Portland, says: "I have been among the Chinese in China and the United States for almost nineteen years, and consider the Chinese Christians compare favourably with those of any other nation in character and fidelity."

Dr. Pond, Secretary of the Congregational Chinese Mission, says: "During the last seventeen years eight hundred Chinamen have been admitted to our church. I affirm that by every practical test of character, by their steadfastness, zeal, honesty, liberality, growing knowledge of the truth, and in increasing efficiency in teaching the truth to others, they give, on an average, tokens of true conversion as clear as can be found in the Christians of any land."

These are samples from a multitude of testimonies, and may be appropriately closed by the following concrete instance: In Victoria, B. C., two Chinamen, members of the Methodist Mission, formed a business partnership as merchants, and adopted certain rules for the regulation of their business. Three of the rules were as follows: "1. We will not buy or sell anything that is injurious to our fellow-men." This at one stroke excluded opium, intoxicating liquors and tobacco. We will do no business on

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Sunday. 3. Of all that we make, one-tenth shall be given to the Lord's work.' Such principles are not common even among white Christians, and are somewhat rare on the Pacific coast. The two men referred to found that their "new departure" was not popular, and seeing that they must change their principles or give up their business, they deliberately chose the latter alternative, and cheerfully suffered loss rather than do what they believed to be wrong. Further comment is unnecessary.

Whether, therefore, we have in view the command of the Master, the needs of these strangers, the interests of Christian civilization on this continent, or the reflex influence of our work on the millions in China, the call is urgent to push forward the work of evangelizing the Chinese who have come to our shores.-The Missionary Review.

TORONTO.

AT THY BEHEST.

BY AMY PARKINSON.

THY time is best:

Although the weary spirit longs to find
Her place of rest,

Calmly she folds again her outspread wings
At Thy behest.

Thou canst not err

And, knowing this so well, she stays her flight
Without demur,

To listen if perchance Thou make her yet
Thy messenger;

For Thou dost breathe

To souls that wait and listen, words of cheer,
And so dost wreathe

Their grief with joy, that they to other souls
May joy bequeath.

If this be why

Thy weary one still lingers 'mid the scenes
She fain would fly-

Lord, let the lips that speak Thy messages
Emit no sigh!

Thy time is best

And in Thine own good time, the spirit, freed
To find her rest,

Swiftly from earth shall soar, on eager wings,
At Thy behest.

TORONTO.

DR. J. O. PECK.

BY DR. J. M. BUCKLEY.

THE REV. DR. PECK.

"This learned I from the shadow of a tree

His earth-life began at Groton, Vt., September 6th, 1836. From earliest childhood, every development promised a perfect physical manhood, to which consummation the athletic exercises of the farm and the indomitable perseverance necessary to manly self-support contributed, until he stood as a Saul Conamong his fellows. version to God harmonized his noble faculties; the heterogeneous concourse of dreams, ambitions, impulses, and purposes became in one day a disciplined army, subject to one Commander, for whom he determined to make the most of himself.

He worked his way through Am

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That to and fro, did sway upon the wall; herst College; was graduated at the

Our shadow selves,

Our influence, may fall
Where we can never be."

AFTER contending for ten years against the inroads of an insidious malady, hardly recognized because of protracted periods of apparent recovery, Dr. Jonas Oramel Peck, on Thursday morning, May 18th, relinquished the struggle, leaving the shattered tenement, while the invisible spirit took flight to the God who gave it.

To the multitudes who have seen the massive frame, heard the clarion tone, felt the burning ardour, and knew nothing of the spectre which ever and anon whispered in his ear, "Time is short," the announcement of his death will inflict a pang and a shock. To his personal friends it is as when a noble tree, under whose shade they had sat and upon which others had leaned for support, falls in the tempest of a night. A fortnight ago we saw him at his desk. To-day he is a memory to the living; a contemporary of the dead.

age of twenty-six. Having been unmistakably summoned into the ministry by the same spirit which bore witness to his conversion, he had been acting pastor of two churches successively while yet an undergraduate.

In view of his divine call, a still more honourable record was made by the ever-increasing power he displayed in winning souls. Of that wisdom he was a master.

In reviewing his life we deem him entitled to the credit of having done for Methodism, on a larger scale than any other man, the inestimable work of demonstrating that great revivals, with all and only genuine Methodist accessories and methods, may be produced in any part of the country, and in the most elegant churches and the most fastidious societies, under the superintendence of the pastor in the regular discharge of his duty. No year in his ministry passed His main reliance without them. was upon the most courageous of all

methods, personal appeals in private. There he argued, pleaded, conquered, and the outward demonstrations upon which so many rely exclusively were but the gathering in of sheaves. In Hanson Place, during the three years of his pastorate, nine hundred and twenty-five members were united to the church by certificate and profession. But instead of depending for success only upon accession by conversion, he attended to every detail relating to the finances, pastoral work, circulation of periodicals-in a word, everything naturally coming under the care of a minister. He owed this immense success to strict

obedience to the injunction of Soloman: "Whatsoever thy hand findeth to do, do it with thy might." His imperfections were only such as are liable to accompany a strong will and an exuberant emotional nature.

At his funeral, President George Edward Reed, of Dickinson College, melted all hearts by relating how, thirty years ago, Dr. Peck had for three hours in his study in Lowell argued and pleaded with him, a humble boy, to accept Christ, and how, when at last he yielded and gave him his hand, the doctor prayed until God and his seeking soul were reconciled.-Christian Advocate.

THE SCIENCE OF PREACHING.

BY THE REV. HUGH PRICE HUGHES.

THERE could not be a greater delusion than to imagine that the influence and attractiveness of the Christian pulpit have gone. There never was in all Christian history a preacher who enjoyed a greater or more lasting popularity than Mr. Spurgeon. The crowds that used to throng St. Paul's Cathedral when Canon Liddon preached there have never been surpassed. The Pulpit, instead of being weaker, is really growing stronger and stronger. The impression to the contrary is probably due to the fact that, for reasons into which I need not enter now, the average newspaper reporter has not hitherto been friendly to the pulpit, and has not been in the habit of regarding sermons as "good copy. No class of public speakers in this country have been so persistently boycotted or disparaged by the Press as preachers. But there are signs that this state of affairs is passing away, and the Press and the Pulpit are beginning to realize the advantage of an honourable alliance in the interests of justice and humanity.

The Press, consciously or unconsciously, has exerted a very beneficial influence over the Pulpit. It has influenced preachers, for one

thing, to talk English and to make themselves intelligible. It has been even more beneficial in dragging them down from the clouds where they had been too apt to sail in metaphysical balloons. It has mightily influenced them to deal with the plain, practical interests of actual men and women. All sorts of subjects, at which our grandfathers would not have dared to hint in the pulpit, are now discussed there. Preachers do not hesitate now to use illustrations drawn from real life. I need scarcely add that this is exactly what their Master did two thousand years ago. His illustrations were taken from the men and women of His own time, and from the phenomena of nature with which His hearers were familiar. But a sort of pulpit style had grown up which was exceedingly artificial, stilted, and unreal. One small but significant symptom of the change in the direction of simplicity and genuineness which has come over the Pulpit is the fact that the preacher of our own day does not speak of himself as "we" and "us," but simply as "I" and "me." I can well remember the horror of some members of my own congregations when I first substituted the singular pronoun for the

royal we" in which I had been trained. Another remarkable symptom of the age is the fact that the old, artificial, elaborate, and exceed ingly florid rhetorical style is at a great discount. At one time ministers of religion used to prepare elaborate and brilliant sentences worked up into climaxes which produced a great impression upon half-educated audiences. But the age has become so much more earnest that it will not stand that sort of thing except occasionally.

Perhaps the most striking feature of the new method of preaching is its intensely ethical character. George Eliot would no longer be able to accuse Christian preachers of "otherworldliness." They trouble themselves less and less about the other world, and they take more and more to heart the sufferings and the needs of this. It is one of the most curious phenomena of history that what I may call the intensely secular character of Christ's teaching should have been so long overlooked. The idea arose very early in our era that Christianity was too good for this world; and men consequently thought they could attain its ideals only by living artificial lives apart from their fellows in monasteries or even by going to the further extreme of taking up their abode in some solitary cave in an African desert or elsewhere.

At the era of the Reformation the whole civilized world was well aware that neither the monastic nor the solitary life was morally one bit better than the ordinary life of society, that in some respects it was very much worse. But the idea that Christianity was too good for this world still clung even to the Reformers, so they transplanted the fulfilment of the Christian idea to another world altogether. I need scarcely say that this notion is flatly contradicted in every part of the New Testament. The angels who saluted the Nativity of our Lord sang of peace on earth and goodwill among

men.

In the same way our Lord Himself taught us to pray that the will of God might be done by men on earth as angels do it in heaven. In fact the whole of the Lord's Prayer

refers to this world and to this life. When St. John closed the volume of Revelation with a glowing picture of the ideal city of God he was not referring, as is so strangely imagined, to heaven but to earth. He tells us expressly he saw "the holy city, new Jerusalem, coming down out of heaven from God."

All this is becoming more evident to the preacher of to-day, and is giving his teaching an ethical flavour which has never been so conspicuous before. We hear a great deal in the pulpit now about the evils of drunkenness, sexual vice, gambling, and war. The sweating system is denounced, and overcrowding of the poor is deplored. We have entered, in fact, upon the Johannine period, and all the most characteristic religious teachers of our day are disciples of St. John. They realize with him that the very essence of real Christianity is brotherliness, and that we are to prove our love to God by our love to one another. The result is that the modern Pulpit deals very much less with metaphysical questions and protests loudly against the purely artificial distinctions that have too long been made between what is called " religious" and what is called "secular. This new development of teaching is what has given rise to the present strange dislocation of political parties, and to the much discussed "Nonconformist conscience."

Mr. Herbert Spencer has said, with only too much truth, that at present we have two religions in this country: one which we derive from the Greek and Latin authors and the other from the Old and New Testaments; one which we profess on Sunday and the other which we practise during the remaining days of the week. Mr. Spencer imagines that both of these religions must exist for a time, but significantly enough he prophesies the ultimate triumph of the Sunday religion. The modern Pulpit is increasingly alive to the calamitous contradictions and inconsistencies of nineteenth-century Christianity; and it is strenuously endeavouring so to enlighten and strengthen the Christian conscience

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