11. Some Results of an Afternoon’s Preaching in China.
THE city about which we now write is called Yang-chou Fu. It is said to contain three hundred and sixty thousand inhabitants among whom, in 1883, only one missionary was laboring. It is one of the wealthiest cities in China, containing many retired government officers and merchants, and is of special interest to European readers as being the city over which the famous Venetian traveler Marco Polo, was governor.
Starting from the treaty port of Chin-Kiang we travel sixteen miles up the Grand Canal, and come upon the east side of Yang-chou Fu. It is square, and has several gates; we enter by the east gate, and proceed along the narrow and crowded streets. Soon we find ourselves in the heart of a busy city, where shops of every description attract the attention, but our desire is to find the Protestant chapel, called the Protestant Hall.
There is no difficulty in ascertaining our way, for everyone who is not a stranger in Yang-chou Fu knows where the missionary lives, and, since we are particular in asking for the Protestant hall, we are not sent to the other side of the city where the Roman Catholic chapel stands.
Presently we stand before the mission house and chapel. Opposite to the latter is a large temple, called the temple of three thousand Buddhas, because that number of images of Buddha are fixed to the inside of the roof of the building. More than a hundred priests live there, and may be heard at all hours of the day and night chanting prayers, tolling bells, and beating drums to secure Buddha’s attention.
Behind the chapel is a small temple, partially built, for the man, who hoped to obtain a large stock of merit by erecting the edifice, died without finishing it. The priests and others concerned in putting up this unfinished temple, were particularly anxious to have it at least a few feet higher than the missionaries’ chapel, for the Chinese have an extraordinary superstition, called fung-shui; they believe that the highest building in the neighborhood has the power of attracting to itself and its occupants, the largest share of the good influences and breezes of prosperity which are supposed to pass over the city.
At three o’clock in the afternoon the chapel doors are thrown open, and in a short time the place is fairly well filled— principally with men. Now and then a few women come in; they go straight to the right side of the building, where, it is generally known, seats are marked and reserved specially for them.
Men do not take off their hats―to do so is considered a mark of disrespect by the Chinese―and until the preachers come in a good deal of conversation goes on. We note two strangers enter; they know the building to be a place of worship, and inquire where the idols are; then they proceed to the platform, and read a large scroll, inscribed with the ten commandments, and immediately they pronounce the doctrine good. Just inside the main entrance, sits a native colporteur at a table, whose business is to supply scriptures and tracts to any who may wish for them. One and another buys a book, and then, taking a seat among the congregation, begins to read aloud. A Chinaman does not often read except aloud. Men smoke their tobacco pipes all about the chapel, and continue to do so during the preaching.
Now a door opens by the side of the platform, and the missionary and his native helpers take their seats. The meeting does not commence with either singing or prayer, for nearly all present are idolaters.
The missionary is attired in Chinese costume, and speaks in Chinese. He tells the people that, although he is a foreigner, the doctrine which he preaches is not foreign, but from heaven, and is as much for China as for any other country. He tries to make the people understand that there is but one God, and not, as they suppose, many thousands, by reminding them, that they have but one Emperor for the Chinese Empire, and that there is but one God, who is in heaven. Then follows a brief account of the creation−man’s disobedience and rebellion―his utter ruin―God’s mercy in providing a Saviour―the story of Christ’s advent―His life―His death and resurrection―and, in conclusion, salvation through faith is taught. During the address interruptions in the way of questions are made, and the questions often lead the speaker to vary his subject. In preaching to the heathen the missionary adapts himself to the particular circumstances of the occasion, his object not being the delivery of a discourse upon some particular truth, but rather to help the people clearly to understand the gospel, and to make sure that they do so by putting questions, and receiving answers.
On the afternoon in question, whilst the preaching was going on, an old man of seventy-two years of age tottered into the chapel, with two large baskets on a pole suspended across his shoulder. He carefully placed his baskets in one corner, and then proceeded to the front and took a seat. He had been there before, and was becoming interested in the gospel. All his life he had been a Buddhist, and for years a vegetarian, as he hoped thereby to obtain a large stock of merit. Latterly he had forsaken the world and attached himself to a neighboring temple, where, in return for dusting the idols and collecting waste paper, he received his food.
I must here explain what is meant by collecting waste paper. The Chinese have great reverence for their own writing and printing, and it is considered a mark of the greatest disrespect to their ancient sages, who taught the arts of writing and printing, that even a scrap of paper containing a written or printed character upon it should remain on the ground, and be subject to be trodden upon. To pick up such bits of paper, whether they are found in houses or streets, is considered a work of merit, and little square holes are built in walls, and in the sides of houses, specially for the reception of scraps of paper. Certain men go round the city and collect the paper found in these numerous depositories, and carry them in large baskets to the temples, where they are burnt in brick furnaces built for the purpose. Now, this was the business of this old gentleman, and he was on one of his journeys when we saw him with his baskets in the chapel. The missionary, knowing this, took occasion to speak upon the subject of salvation by works―the one foundation of Buddhism, and drew attention to the old gentleman and his occupation―a mark of respect to the old man rather than otherwise!
The service being over, several men stayed behind for conversation and inquiry, and among them the old paper gatherer. He had been uneasy for some time, because the missionary had assured him that there was no merit in vegetarianism, and that nothing which he did or refrained from doing would merit him salvation.
A most interesting conversation followed, in which a dozen or more occasionally joined. The old man appeared ultimately to decide to abandon his own righteousness and to cast himself on Christ alone for salvation, but he could hardly believe that Christ would accept an old man like himself, who could not reasonably expect to live long enough to do Him much service. However, the priests, with whom he lived, got to know his thoughts, and intimidated him, so that he dared not come again to the chapel.
Two other enquirers of that afternoon afterward became Christians. One was named Yin, and a stranger in Yang-chou. He had come down from the north of the Anhui province, on a visit to a brother, and having heard that some new religion was taught at the Protestant chapel, he came out of curiosity to hear what it was like. He was a man of a fairly good education. He was anxious to obtain a copy of the Scriptures, and books calculated to help him better to understand the word of God. He was most reluctant to go away, and waited about till the chapel was empty and the doors were closed, and then coming to the missionary, he said in a whisper: “I believe this gospel, and I want you to tell me how I can become a disciple of Jesus.” He seemed half frightened at his own confession, and was so often looking over to the door that I asked him what made him afraid. He said he thought someone might be peeping from the street through the key-hole. So we stuffed a piece of paper into the key-hole, and continued the conversation. He then knelt down with the missionary, and for the first time in his life prayed to God for the forgiveness of his sins and for the gift of eternal life in Christ.
Yin became a constant attendant at the chapel, and had long conversations with us during the remainder of his visit; and, on his return to his native place, gave evidence of being a changed man.
The second enquirer was one whom the Chinese regard as a religious man. He seemed to be living rather with a view to secure the salvation of his soul than for present gain. He had tried several of the numberless religious societies found in China, but could find satisfaction in none of them. There was a want of rest and peace in his heart, which nothing that he had yet found could satisfy. He had consulted many teachers and leaders of religious orders, and was a diligent student of Buddhism and Taoism. At last he came to the conclusion that the only way in which he could obtain salvation was to retire from the world and become a Buddhist priest. He had been led to this conclusion by the persuasions of some priests, whose supposed superior wisdom and virtue, he thought, qualified them to speak with authority upon such matters. He had, however, doubts about the powers of Buddhism, for he had long been a devoted Buddhist, and a vegetarian also.
The priests had given him some books to study and a large chart to worship.
It now occurred to Tsao that there was one other religion he had not tried. He had heard vaguely of the teaching of the missionaries, and he resolved, as a last resource, to hear what they had to say about the things which so long had troubled his mind. If he could find no satisfaction in the “Jesus religion,” then, said he, he would straightway forsake his father and mother and his kindred, shave his head, change his name, and spend the rest of his days in serving the idols of Buddha.
In this condition of mind did Tsao enter the chapel, and what had been specially addressed to the old paper collector exactly suited him! He had heard, for the first time, that salvation is not of works, but of grace. Such an idea had previously never occurred to him. There seemed a possible way of escape for him. If he could find one able and willing to save him, without demanding in return for it a righteousness which he felt he could never offer, all his difficulties would be immediately met.
Tsao became an earnest enquirer, and, in course of time, made confession of his faith, was baptized, and became a member of the little church in the great city of over three hundred thousand souls. He brought to the missionaries his heathen books and idols, and these have many times since been exhibited in missionary meetings in England.
What has been said about the reverence paid by the Chinese for paper having upon it their own printing or writing, suggests the readiness in which printed papers, containing the word of the truth of the Gospel would be received by them, and, we trust, the hint will not be lost upon our readers. Much may be done in the way of circulating Christian truth in that vast country.
I may have been able, in this paper, to give a faint idea of what our practical missionary work in China is like, but only those who have actually engaged in the work can fully realize the preciousness of these individual conversions. A. G. P.