as is being now done in Delhi by the Cambridge Brotherhood; but I wish to put aside for the time these tempting lines of work, and to speak of another point. What is one of our great difficulties out there? I think it is a political as well as a religious danger. It is the great want of union and of sympathy between Europeans and natives. The European governing class and the native governed class run side by side in parallel lines, but there is very little sympathy between them, and very little union. In secular concerns perhaps this is hardly to be avoided, but when we come to the Church I think we should do all in our power to show the people in India that the Church is one, and not two, that the Church of the European is the Church of the native, and that all should be united in the closest bonds of brotherhood. Natives have said to me, "How can we become Christians? We wish to be respected by those around us. We are perhaps servants of an English official, and if we say to him, we are about to become Christians,' we should receive contempt from the very man whose respect we most heartily desire to preserve." There is a want of cohesion between native and English Christians in India. I do not say there is a want of cohesion among the clergy, but, as far as the people go they might as well be in different countries. In this way much harm is done, and the better classes of natives are prejudiced against Christianity. They see that the native Christians are often poor and of low origin. They say, "If we were to become Christians, what educated Englishman would care the more for us? He would very likely care for us less." Therefore, we should endeavour to make them feel that when they become Christians they become members of the one society, composed of Europeans and natives alike. Thus we should aim at the growth of Christianity in a united yet indigenous form. And I suggest this might be brought about in two ways; first, by gathering together under the bishop, synods, conferences, and councils of both kinds of Christians for mutual advice and counsel, and providing for the settlement by the bishop in connection with the synod, of the broad principles on which the Church under that bishop in that one diocese is to be carried out, but that matters of detail concerning the Indian side of the Church only should be settled in each locality by the people themselves in consultation with the English and native clergy, always with reference to the principles laid down for the diocese and province. What would be one effect of such a plan as this? We should cease to do that which has been the fault of so many, namely, hold up Christianity subjectively as a matter exclusively of individual conversion. That must, of course, also be done; it is the root of the matter; but we must not neglect to show them that they are admitted into the one Christian society, and that they and we all form one body in the sight of the Church at large. And thus we shall not only hold up the one Lord in whom the people are to have faith, but, in the spirit of true human sympathy, we shall lay before both Christian and nonChristian the one Church Catholic, which is the embodiment and outer expression of the one true Faith.

The Rev. H. P. PARKER, Calcutta.

As Secretary of the Church Missionary Society in the Calcutta Diocese, I have been connected, more or less, with a Native Church Council in the North-West Provinces, and with another in Bengal. I have also been present at meetings of Native Church Councils in Madras and Tinnevelly. I wish therefore to speak on this subject with reference to the native races. The question is sometimes asked, what will be the future of the Church in India in connection with the fact that among the many native Christians there, fully one-half of them are connected with denominations outside the Church of England? To a large extent this is the result of accident. If a native becomes a christian in a district where a Wesleyan is the only missionary, then he becomes at baptism a Wesleyan, not because he prefers that to any other denomi nation, but because that is the only door to Christianity open to him. Similarly another becomes a Baptist, and another an Episcopalian. Surely we all grieve to think of the perpetuation in India of all these divisions of ours, which are meaningless to the inhabitants of that land. As yet the people are not necessarily tied down to the denomination with which they may find themselves connected at baptism. One may be baptised by a Presbyterian, attend a school in connection with the Congregationalists, and end by becoming a member of the Church of England, that is to say, an Episcopalian. The native Christians are now beginning to ask, which of the

various forms of church government is most in accordance with Scripture, and best for them. Therefore, if we are Episcopalians by conviction, and not merely by custom, and desire the well-being of the future church in India, we shall endeavour to place Episcopacy before these people in its most attractive aspect. But while a diocese is 1,000 miles long and 2,000 miles across, can the bishop be a reality to the people? Again, while the bishop is chosen for them by the Prime Minister of a faroff land, with a view to the needs of the Europeans, i.e. the foreigners in India, with perhaps not one thought as to his suitability for the natives, can we be said to be placing Episcopacy before them in its most favourable light? They see Congregationalism and Presbyterianism in as complete a form as they can be made, therefore Episcopacy appears alongside them at a disadvantage. But more than this, we should try and let them see that Episcopacy does not necessarily carry with it that which is distinctively Western. We have been reprehended by the late leader of the Brahmo Somaj at Calcutta (Babu Kesab Chandar Sen) for having placed Christ before the natives of India in a Western garb, instead of in His Eastern, or rather universal character. Let us not be guilty of a similar mistake with regard to Episcopacy. What we want is not the reproduction of any European but an Oriental Church, and that can be built only by Oriental builders. Therefore the best way we can help the matter forward is by placing the native Christians in the most advantageous position possible for qualifying themselves to do this great work, which no Western can do for them. In the first place, we must endeavour to develop them individually, and in this connection it is impossible to lay too great emphasis on the importance of Divinity Schools. Then, secondly, we must train the people to corporate action ; many of them do not know what esprit de corps means. We must try to gather them into councils, or somthing similar, where they may learn to act as a body. But, besides training them as individuals, and giving them practice in action as members of a community, we want them to throw their energy and their enthusiasm into the work, so as to be ready even for self-denial in it. And surely that can only be done by impressing on them the importance of the Native Church in India, and by showing them that it is not merely an appendage to the Church of England, but that by and by it will be as something so great that the Europeans belonging to the Church of England in India will be in comparison an insignificant handful, taking pleasure in standing under the shadow of the great Oriental Church. The number of English or Europeans in India is only 80,000, exclusive of the soldiers. India is not a place for colonisation by England, like Australia or America; climate and other circumstances forbid it; therefore the European population will remain small as it is. But the Native Christians already number over 400,000, and are going on rapidly increasing in numbers. It is not a question of two Churches in India, but of Natives and Europeans joining together to build up one grand Oriental Church, which may be called, far more truthfully than something else has been called, the "Light of Asia."

The Rev. E. BICKERSTETH, Cambridge Mission, Delhi.

My friend Mr. Winter, who was at work in Delhi for more than 20 years before I went there, and to whom I owe much instruction in the alphabet of missionary work, has made a suggestion with reference to the organisation of the native Church of India. I will venture to make two suggestions with reference to the help which may be given to us in India from England. Our two great needs there are more European agents, and a stronger native Church. The number of European agents in India is not, I believe, increasing at the present time. I think it has rather decreased than otherwise during the last ten years. Brotherhoods and sisterhoods have, indeed, added a certain few, but the brotherhoods have been chiefly in connection with our Universities. We were able to found our little brotherhood from Cambridge, owing to the influence of the present Bishop of Durham and Dr. Westcott, and there is not any large hope that the number of such associations will be increased. The sug gestions I venture to throw out is that it might be possible, as the societies do not seem to draw more men to themselves, and it is not likely that independent brotherhoods will be formed in connection with other educational bodies--that it might be possible to have missions in India connected with English dioceses. We have seen how our English regiments have recently been connected with different parts of

England, and when I was last in Delhi we had a Norfolk regiment garrisoning that town. Would it not be a very feasible thing, and a thing as good for the dioceses in England as it would be for missionary work in India, if we had a certain mission connected with a certain diocese at home, which should be charged to supply it with men, and should continually receive accounts of its progress, and continually support it by its prayers and offerings. I think we might look to the Society for the Propagation of the Gospel to supplying part of the funds which would be necessary, and possibly the Church Missionary Society might do the same, although I rather think its constitution prevents it from assisting missionaries who do not go to India directly under itself. This seems to be a feasible way of increasing the number of missionaries, and thus meeting the first necessity which we have in India. The second suggestion I have to make is in connection with what I may call the liberty which would be given to native Churches in India. No doubt our primary duty is to hand over to them the fulness of the Catholic faith, and of the Church's organisation. But it is not necessary to hand over to them anything that is distinctly western. At the last Pan-Anglican Conference a resolution, I think, was passed with reference to the translation of the Prayer Book into other languages. I venture with great humility to suggest to your lordships that you should consider at some future meeting, what is the minimum of conformity which will be required in future between Oriental Churches and our own Church. I have noticed in an ecclesiastical paper, a report (I do not know whether correct or not) that the Episcopal Church of America has announced that it is willing to take into communion with itself any body of Christians that retains the Episcopal form of Government, the Holy Scriptures, the Creeds, and duly consecrated and administered sacraments. May I suggest that it may be possible, that in future we may receive into communion with our own Church in England, any bodies of Christians, who, in these four points are at one with ourselves. As has been already mentioned, there are a large number of Christians not belonging to our communion scattered throughout the length and breadth of India, but they all look up with reverence to the English Church. If we of the English Church have those advantages together, which other communities possess separately, namely, an orthodox faith, an unbroken past and individual liberty, it is our duty to hand these advantages to others; but as regards the form in which we ourselves have them, we need not go further than ask them to receive from us the Divine Word, and the Creeds, and the Church's ministry and sacraments, as we have them ourselves. If the suggestions I make could be carried out, I think we should have done something towards the development of the Church in India.

GENERAL MACLAGAN, R.E., London.

THE two subjects which are brought before us this afternoon, treated separately as they are dealt with by separate agencies, are very closely connected. The spiritual condition of the Europeans in India has an obvious and important bearing on the welfare of the native races, and the efforts which are made to bring them within the Christian fold. Within a time not very far distant in the past there were few English people in India in addition to the two well marked classes, the soldiers sent out from England for service in the East, and the mercantile communities at the great commercial centres. And for these it was supposed that full provision was made. The state of things now is very different. We have heard from Archdeacon Baly's paper how large is the number of Europeans in India at the present day, and how scattered they are. While for many years past a greatly increased and increasing attention has been paid to missions to the natives of India, there has been no special provision for the wants of our own dispersed countrymen in that land. Within the last five years an agency has been formed in England to help the efforts made in India on their behalf. Sir Charles Turner has directed attention to the society referred to, but he did not mention its name. Let me supply the omission. It is the Indian Church Aid Association. And let me take this opportunity of advertising the Indian Church Aid Association, and of asking all those many persons here present who take an earnest interest in the spiritual welfare of their fellow countrymen in India to join us and help Let it not be supposed that little is done in India. The Government has not been unmindful in this respect of the English people in that country. It has, either directly or by grants in aid of private effort, helped much to meet the needs of our

us.

countrymen, particularly with respect to education and the building of churches. And the English people in India who have means, have not been altogether neglectful of those who have not. But only think how vast is the field, how large is the number of Europeans for whom there is no provision, how scattered they are, and how small the work that is being done compared with the wants, and we shall need nothing more to tell us that we also in England have a duty with respect to them. Of the progress of missions to the heathen and Mohammedans in India, it is less needful to speak to those who have listened to the interesting details that have just been given to us of the work of various missions, and to the readers of the publications of our two great Church societies, the Society for the Propogation of the Gospel, and the Church Missionary Society. And I should fail to convey any idea of the really grand work that these societies are doing. We are seeing now in India the gradual formation of a native Church. The term "Native Church" has been objected to, as implying a recognised separation between the English and the native Christians. If this were necessarily implied in the formation of a native Church, we should not desire to see it. But it is certain that with the increase in the numbers of the native Christians some changes in Church matters will be seen to be needful. And as these native Christians have among them men of power and knowledge they will work out for themselves whatever adaptations to the country and the people may be needed, while they maintain, as we trust, communion with the Church of England and adherence to its doctrines. It is not for us to introduce or devise such changes in minor matters as may be required. This will be the work of the native Christians themselves. Of great importance in the work of Indian Missions of the present day is the increased attention that is paid to the upper classes-the people of higher culture and social position. This is especially the aim of the two Universities' Missions, the Cambridge Mission at Delhi (represented here to-day by Mr. Bickersteth), and the Oxford Mission at Calcutta. Both are doing work of great value. To the native clergy in India belong men of high education and attainments. Amongst those of the province with which I have for a length of time been connected-the Punjab-is one, a convert, from Mohammedanism, on whom "in consideration of his emminent services in connection with literary work among the Mohammedans of India, as a scholar, expositor, and writer on Christian evidences," the honorary degree of Doctor of Divinity has been conferred by the Archbishop of Canterbury. Much is being done, and we have much to do yet for the native races. But never, while England maintains her hold of her great dependency in the East can she without serious losses in more ways than one, neglect the spiritual needs of her own children in India.

The Rev. JOHN BARTON, Vicar of Holy Trinity,
Cambridge.

I SHOULD like to emphasize most earnestly all that has been said to-day with reference to the needs of the Eurasian population in India. During ten years of my residence in that land, I was not only a missionary but also the pastor of a congregation of which five-sixths consisted of Eurasians, and I would wish to speak not only of their many excellencies of character and of their capacity for work, as proved by the high positions they occupy in the Government service, but also as to their qualifications, as I fully believe, for the ministry of the Church. It is, I think, a very serious reflection on our Church that we should allow that large community to exist without ever giving an opening to promising young men among them to rise to the position of the clergy. It is now some years ago since I made a suggestion at a clerical meeting at Madras as to the possibility of creating for the Eurasian converts in India a pastorate formed mainly from among the Eurasians who should do for that community what the system so successfully pursued in Tinnevelly and elsewhere has done for the purely native races. It seems to me that until this reproach is wiped away we shall not be doing our duty to that very large and important section of the community. I would just like also to add one word as to what, as it seems to me, are the great needs of India and its claims on the English Church. I think its greatest need is more missionaries and those men of force of character, I mean especially of spiritual character. So long as the missionary subject is confined as, alas, is now the case in so many parishes in England, to one single Sunday in the year, and then perhaps referred to only in one or at most two sermons, and nothing else said about it from one year's end to another, we can scarcely expect to send

out to India any large reinforcement of missionaries at all commensurate with its needs. Yet until this is done how can we hope to discharge our duty to that great country? I think the fault lies with the clergy and the laity at home, who, whilst professing to support missionary work, are doing so little for it. Until the work of missions is regarded as the main work of the Church we shall still have to mourn, as at present in the C.M.S., that with forty vacant posts to be filled up we have perhaps only ten or fifteen missionaries ready to send out. We thank God for the out-pouring of His Spirit which we have seen in our Church for the mission services and the work done in every direction at home, yet how few men do we see going forth to the mission work abroad? The reason is, I think, that Christian men seeing the great needs of the home heathen, and knowing so little about the needs of the heathen abroad, are apt to give their energies to the one, and to neglect the other. Then we want men of a sympathetic spirit. If we are ever really to influence the natives of India, it must, of course, be by raising up a native ministry. We have at present a large number of educated Christian natives filling high positions in the Government service, and yet very few, indeed, who are entering into the service of the Church, and I believe the only way in which these men can be induced to make the personal sacrifice when entering the native Church as pastors would require, is by a higher tone being infused into the Church, and by there being sent to labour among them men of a more sympathetic spirit. What draws the educated native to the missionary is sympathy. In none is that quality more needed than in those who shall be the guides and teachers and leaders of the native Church.

The Rev. F. H. DE WINTON, Missionary in Ceylon, and late Chaplain to the Bishop of Colombo.

IT it perhaps only fitting for one who represents a very small diocese-almost the smallest in the province of India-I mean the Diocese of Colombo, which is conter minous with the island of Ceylon, to make his remarks brief. However, just as in nature, small creatures often make a great deal of noise, so the diocese of Colombo has of late years been a great deal before the world; and at this time there are special reasons why we wish to make our wants known to our brother churchmen at home. First, Ceylon, as you know, is a stronghold of the Buddhist religion. Of late years many books have been written about Buddhism, and I am sorry for the effect produced by them. I mean that many from reading those books, as for instance, Mr. E. Arnold's poem, "The Light of Asia," seem to have derived the idea that Buddhism is so noble a religion, and contains so grand a morality that Christian missionaries in Buddhist countries have almost nothing to do. I need only say, "Go and see it; go to the place where Buddhism is supposed to be at its best and judge for yourselves, by the ordinary tone and by the lives of the people." I would just men tion a book which has been lately published, and which, I think, supplies a very good answer to this class of writings. It is called "The Light of Asia and the Light of the World," and its author is an American missionary, Dr. Kellogg. Secondly, the Diocese of Colombo is a small diocese and a manageable one. It has been said very truly, that we want to bring Episcopacy more home to the natives of India. In Ceylon this is quite possible. Our present Bishop is personally known to most of the leading native Christians, because the area is small, and there is not at present a large number of converts. That is, there are about 10,000 who belong to our church. The present Bishop is, moreover, the first Bishop of Colombo who has been able to speak to the people in their own tongue; and wherever he goes he wins extraor dinary attention by this very fact. Again, we have not in Ceylon the same absolute separation between the English element and the natives, as in other parts of India. Of course there is a great deal of it—far too much, and there is a great want of sympathy, but still there are churches where you see Europeans, Eurasians, and natives worshipping side by side, and going up to the same altar at the same time. Such, for instance, is the church in Kandy, where there is the famous temple of Buddha. At the church there we greatly need an English priest to help us. Thirdly, the Church in Ceylon is now going through a great crisis. Disestablishment and disendowment, in a certain sense have come upon it already. The grants from the State to the Bishop and chaplains are being gradually withdrawn, and the next Bishop and chaplains will receive no help at all from the Government. We are consequently trying