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and set it to devising ways of turning the thoughts of the society to the unsaved on every hand. This would correspond to the Mission Committee at home. That other strong arm of the American society, the good citizenship committee, would, at first thought, seem out of place here. Yet there is a different work for it to do. in instilling ideas of true patriotism that would recognize what this nation may be and lift up and up the high ideal.

Another committee should hold in one hand a scourge for China's curse the opium traffic-and extend the other in effort to rescue its hopeless victims. That companion evil-the drink traffic— should also be antagonized by this committee. Nothing is more sure than that the drink problem will yet be a great problem in China if opium leaves enough to make a problem of, and it is sad to see the ignorance and often apathy of the Christians on this matter. We cannot blame them, but we, who know its power and danger must not fail to forewarn the Church and arm her well against this evil. An Anti-Foot-binding Committee could take up the good work begun in Amoy and spread it throughout the land. A very important work demands a committee on systematic giving with persistent effort to inculcate this principle in the Church. Let us not be afraid of committees, but use them liberally to enlist all our members in work, superintending them wisely and carefully, and though we may find that this will take a great share of our own time we will know it wisely spent as we watch the native Christians increasing in strength and in numbers, as each one finds some voluntary work to do for the Master. We shall see them come rejoicing, bringing in their sheaves with them. May this first national convention be divinely guided, and plan for a great work through Christian Endeavor. God be with you all.

Miss ELLA J. NEWTON, of Foochow, who attended the recent Christian Endeavor Convention, writes to a friend: "It is one of the pleasant memories connected with the Convention that I met and learned to know so many of the workers in Shanghai and elsewhere. I believe the Convention was a success in every sense of the word, and will give a new impetus to the work all over China. I only regret that those who are not thoroughly enthused on the subject of Christian Endeavor were not there to get a blessing.

It has been a wonderful experience for Mr. Ling* and broadened his horizon. He took quite full notes of the meetings, and is to meet our local Societies as soon as possible and give them all he can of the good he has received."

Mr. Ling, the native delegate from Foochow, is believed to be the first Chinese Christian Endeavorer.

Some Items from a Tour for Bible Work in Japan.


LEFT Yokohama by rail on the 24th of April, and spent the first night at Shizuoka. This is a city of some 30,000 inhabitants, and is the home of the Shogun, who was deprived of his rank and power by the revolution of 1868. He now lives in seclusion and takes no part whatever in public affairs.

The workers in this field consist of the Canadian Methodists, Protestant Methodists and Reformed (or Presbyterian) Missions. There is reported to be a hopeful condition of things in all of the Churches. While there is no unusual interest there is growth and encouragement in all departments of Christian work.

I learned here that there is an effort being made to establish in that city and elsewhere in Japan a new religion. It is proposed to combine whatever is thought to be good in Buddhism, Shintoism. and all other religions into one eclectic system of faith and worship, and in this way secure a large following and influence.

As a basis to this form of doctrine there is to be the teachings. of the old Japanese cnlt which holds to the divine origin of the Mikado and the superiority of the Japanese people. On this account it has a considerable popularity and support among the officials and upper classes who always wish to show their loyalty to the emperor.

The whole scheme has not been fully elaborated, and is still in a somewhat undefined and chaotic state. The impression among many is that it is a mere project on the part of a few energetic and ambitious individuals to raise money and get into popular favor, and that it will soon come to an end. But it illustrates how the Japanese are unsettled in their religious views and are ambitious to get something that will be superior to anything that the world has yet known.

In the same line was the statement made to me by a prominent Christian pastor that the Christianity of Japan must be on new lines, with a theology and polity of their own, adapted to the peculiar conditions of the country and the characteristics of the Japanese people.

On the following day I reached Okazaki. The only Christian work being done in this town is in connection with the Southern Presbyterian Mission, and Rev. Mr. Fulton is the resident missionary.

He reports that there is a general and determined opposition on the part of the Buddhists to prevent the growth of Christianity.

Parents have been induced to take their children from the Sunday School, and if a person is seen to go to a Christian service he is stigmatized by the term "Yasu" (the word is employed as a contemptuous epithet for Christ) as an expression of derision and hatred. So universal and bitter is this spirit of opposition that the people are very generally deterred from holding any intercourse with the Christian workers or missionaries.

The Bible seller reports that if people buy the Scriptures they are urged not to read them, and the purchase of such books is strongly condemned. Many copies of the Bibles have been sold to the priests, who read them to find something that they can use as an argument against Christianity. Christ's words on the cross, "My God, My God, why hast thon forsaken me?" and the declaration that he came not to bring peace but a sword are two favorite passages which they use as a basis of their assaults upon Christianity.

At Nagoya there is also the same state of determined opposi tion. It is less violent now than some time ago, but is still quite general and decided. Rev. Mr. Morgan has been trying for some time to rent a place for religious services, but finds it almost impossible to do so.

One man said he was willing to rent his house, but must first get the consent of his neighbors. He subsequently reported that they were unanimous in their opposition, and were even willing to pay the rent themselves rather than have the place nsed for that object.

After much inquiry another house was found, and the rent paid for two months in advance. But when the friends and neighbors heard of it they tried by persuasion and threats to make the man give up the contract and return the money. But when they found that all such efforts were of no avail a public meeting was called, and the man denounced in the most bitter terms.

One speaker said that he ought to be put into a kettle of oil, and the oil set on fire. Another said he ought to be banished, or at least driven out of the city. Then another objected that it would be wrong to inflict on some other community such a very bad man.

No decision was reached, but a band of some thirty rude fellows (called "Soshi") went to the house and tried to find the owner, who had concealed himself where he could not be found, and thus escaped. He is still afraid to go out, and it is undecided how the matter will end.

A short time before one of the lady missionaries was hit on her head with a stone, and quite severely injured, as she came ont of the service on Sunday evening.

Two of the missionaries recently went to a town at some distance in the interior on invitation of some young men who wanted to hear about the Christian religion. But when they reached there the inhabitants refused to allow any honse to be used for Christian service. Even the landlord of the hotel objected to the gathering of any considerable number of persons at his place for religions purposes. And so the four young men who had invited them to come met at the room in the hotel and were instructed privately.

But when the presence and character of the foreigners became more fully known a large number expressed their desire to hear about this new doctrine. They were so urgent that after a while a room was secured, and more than two hundred people came and listened gladly for more than two hours to the old but ever new story of God's great love to men in giving His own Son to save them from their sins.

One thing is peculiar, that while the priests and lower classes are so active and bitter in their opposition the officials are usually kind and friendly, and seem disposed to help the missionaries. This is a matter of special importance and a source of great satisfaction.

A revival in Nagoya at the close of the week of prayer has been a great blessing to the laborers, and resulted in important accessions to all the Churches. What is especially to be noted is that while five denominations are now represented in that city the unity of spirit is perfect. In the face of such strong opposition it is a matter of special importance and a source of the greatest satisfaction that while the forces of God's army may have different names and methods of administration they present a united front to the foe.

One thing that is encouraging and hopeful is that the native pastors and workers as well as missionaries are neither frightened. or disheartened by the opposition, but confident that the final issne is sure to be success. They have supreme faith in God and the triumph of His truth.

It is sometimes interesting to look back to the beginning of things and see how certain questions were then regarded. As long ago as in 1849 "The Journal of the Indian Archipelago and Eastern Asia," edited by J. R. Logan, F. G. S., vol. III, pp. 454-457 contains an article on "Is the Opium Trade to China one in which a Christian merchant can engage?" which concluded in this way:

"Every Christian who will take the trouble to examine into the matter will find that the opium trade to China cannot for one moment be defended on Christian principles, that by applying such a test it is at once disclosed to view in its true colours as a monster evil, which is devastating the East, and which if he have the courage to confess his faith he can no longer be conscientiously engaged in,"

The Text of the New Testament.


[English Presbyterian Mission.]

S it possible to answer the question, "What is the true text of the New Testament?" What answer is to be given by the private student, by the "minister of the word of God" and by the translator of the Bible?

From some time in the seventeenth century till recent times. there was a text called the "Received," or in Latin the "Textus Receptus," because it was so called by the editor who reprinted it, not without changes, from earlier editions in the year 1624. From a text closely allied with it the "Authorised" Version of the English Bible was produced by revision of existing versions in 1611, and there is now a widespread feeling that as long as we adhere to the Textus Receptus in Greek, and to the Authorised Version in English, we rest on solid ground.

But in more recent times, as all know, there have been other editors, printing each his own text and discussing the grounds of the changes introduced, so that the feeling grows that there is safety only in a steady, even if a somewhat blind, adherence to the Received Text and the Authorised Version. Apart from these we seem to be afloat on a boundless sea of change, without anchorage and without guide. Besides, the words "Received" and "Authorised" have an ear-filling and comfortable sound. They relieve one of responsibility, and one is tempted not to enquire too curiously by whom "received," or by whom "authorised." These later editors, moreover, are known as "critics," and their editions as "critical editions." These terms are in somewhat ill odour among many devout students, and deter them from a nearer approach.

Now is this uneasy feeling necessary or justifiable? Does our choice lie between one text which offers us at least fixity with authority, and a multitude of others of bewildering diversity, among which the unskilled student must be tossed to and fro on endless tides of conjecture and doubt?

This paper is offered as a contribution towards allaying these fears by the establishment of the following proposition :-The texts offered for our choice are substantially two and no more. To this we may add that the ordinary student has it in his power to make a wise choice without shutting his eyes to the vast contributions made to our knowledge within the three centuries which have elapsed since the printing of the Textus Receptus.

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