What do you imagine the question was? At the beginning of our union all agreed to unite on the basis of the Confession of Faith, the articles of the Synod of Dort and the Catechisms. The Japanese were fully informed as to the contents of these symbols, some of them in fact were taken through the Confession in course of theological study. To our great surprise, at the last autumn meeting of Presbytery, one young man got up and gave notice that at this meeting he would move to amend the Constitution and throw away the two symbols mentioned above. His motion was of course renewed this time and then the struggle began. Most of the foreigners stood manfully up for the truth. The Japanese disclaimed hostility to the substratum of the creed, (but their honesty here is a little doubted), and agreed that it was for the honor of the nation not to take a foreign creed and a foreign name. This argument expressed precisely the gist of the difficulty, that is, that they hate foreigners, are glad to get what is valuable from them, but make no acknowledgment of it. As to making a creed of their own it would be as wise a proceeding as to put W. L. into the pulpit to preach for his father next Sunday. After very long and hot debate the question was postponed till next autumn. So it must come up again. During the proceedings the Japanese members would not submit to be governed by the rules of order, but spoke as often and as vehemently as they pleased. Nor would they keep quiet when the Gicho (moderator), a Japanese, had given a decision against them. They made the good man's life miserable for four days. But the last was the worst. There was so much time wasted in foolish wrangling that we had not finished our business at midnight on Friday and were compelled to remain in session. Very soon the youngest member of the body, a lad of nineteen or twenty, whom we have fed on milk and meat, nourishing him for years, said he had important business. He then made a charge that the union church is a mere name not a thing; that the foreign missionaries had purposely made confusion in the churches, were fighting against one another and in fact an evil agent in Japan. He wished to remedy this trouble. You may imagine how such a blow hurt us, all exhausted as we were with long and distressing labor, and now at one o'clock Saturday morning, the Japanese, a dozen or more, shouted "do-i," we approve. The foreigners could do nothing but deny the slander and ask the appointment of a committee to investigate the charge. This was agreed upon and the committee named. But some of the Japanese and the boy who made the accusation soon felt that they had gone too far and done wrong. Putting their heads together, they concluded to ask the Chinkuwai to blot out the charge from the minutes and dissolve the committee. To this the foreigners agreed. We ended proceedings with a good deal of crying and agitation on part of the Japanese, and sad hearts on part of the missionaries. Personally I was too much mixed up with it. I am English clerk, and besides acted as interpreter. To do these two duties at once for so great a length of time and amid such scenes was too much for me, and I ought not to have attempted it. My nervous strength was pretty well exhausted and I made rather a long speech or two against certain misrepresentations by the Japanese. I did nobody any wrong, I believe, saving my Master who commands peace. The sense of that fault is very painful, but if it makes me gentler and more Christlike, it is most welcome. We missionaries met yesterday and decided to talk privately to the leading Japanese, in the interval, trying to lead them to clearer light and a more generous policy. Pray for the church in Japan. Affectionately your son, O. M. GREEN. APPENDIX A. RIGIN OF THE MISSIONARY TOUR OF REVS. CHARLES DIANS. The origin of the movement seems to have been an action of "The Corporation for the Relief of Poor and Distressed Presbyterian Ministers." See Minutes of the Synod of New York and Philadelphia, May 23, 1763. A request from this "Corporation" was brought in and read, which was as follows: "November 16, 1762. At a meeting of the Corporation in this city, it was agreed that the Board appoint some of their members to wait on the Synod at their next meeting, and in their name request that some missionaries be sent to preach to the distressed frontier inhabitants, and to report their distresses, and to let us know where new congregations are a forming, and what is necessary to be done to promote the spread of the gospel among them, and that they inform us what opportunities there may be of preaching the gospel to the Indian nations in their neighborhood. "And it is agreed that the necessary expenses of these missionaries be paid by this Board, and that Messrs. John Meas, Dr. Redman, William Humphreys, George Bryans, Treat, Ewing, and the secretary, wait on the Synod and earnestly press them to grant this request." INDEX. NOTE.-The characters I and II denote the first and second volumes. 292. Associate Reformed Pres. Church, I, 65, Academies.-Fagg's Manor, New Lon- | Associate Presbytery, II, 256, 257, 258, 287, Act and Testimony, I, 130. Adair, James, I, 190, 430, 431. Adam, Wm, I, 204, 430, 431. Adams, John R., I, 251. Adams, Stephen, II, 352. Adopting act, I, 61. Adore, W. J., I, 264. Aghadowey, Scotland, 1, 65. Agnew, James, 11, 358, 359. Agnew, John H., I, 430, 431. Associate Reformed Synod, I, 201, 287; Associate Theological Seminary, II, 256. Baber, James, I, 296, 297, 430, 431. Bacon's ideal of historical writing, I, xiv. Bailey, Malachi C., I, 258, 432, 433. Baker, Charles P., I, 277. Baker, Hiram, I, 264, 432, 433, 460, 461. Balch, Stephen B., 1, 99, 422, 423. Agnew, John R., I. 219, 243, 430, 431; II, Bald Eagle Church, I, 319. Baker, Francis M., I, 257, 432, 433. Balch, Hezekiah J., 1, 97, 286, 422, 423. 360, 441-444. Baltimore, Presbytery of, I, 100, 147. Aid for colleges, I, 180. Bancroft, the historian-John Calvin Alexander, Archibald, I, 63, 112; II. 27. 261, 390. and American liberty, I, 34; John Cal- Agnew, Samuel, II, 359, 360, 444. Alexander, Samuel, II, 327. Barbor, John P., 1, 220, 243, 432, 433. Bard, David, I, 100, 106, 107, 228, 291, 295, Barnes, Albert, I, 139; II, 126. Alexander, Samuel C., I, 222, 242, 267, 430, Barnes, W. Smith, I, 432, 433. Barr, John C., I, 220, 243, 432, 433. Barton Church, Md., I, 145, 164, 299, Bay, Andrew, I, 86, 216, 217, 286, 303, 422, Bayley, Joseph, I, 213. Beard, John, 1, 87, 88, 92, 219, 422, 423. Beatty, Wm. T., I, 202, 244, 432, 433. Beatty, Charles, II, 413. American Board of Foreign Missions, I, Beaver, James A., I, 279, 280, 414. American Education Society, I, 127. American Presbyterianism, I, xi, xii, 4, 46. American Sunday School Union, I, 127. Anderson, Matthew. I. 430, 431. Anderson, Wm. B., I, 227. Angle, Henry B., I. 216. Armstrong, John, I, 225; II, 45, 313. Armstrong. Reuben H., 1, 264, 430, 431. Arthur, Richard, I, 253, 271, 274, 430, 431. Bedford Church, 1, 100, 108, 143, 145, 280, Bell, Samuel, I, 430. Bell, Hamilton, I, 422, 423. Bertram, Wm., I, 54, 55, 56, 57, 189, 190, Bethune, George, 1, 361, 362, 364; II, 293. Big Spring Church, 1, 58, 69, 73, 93, 100, Black, Benjamin, I. 253. Black, James, I, 430, 431. Black, Jeremiah S., II, 362. Black, John, I, 100, 105, 106, 108, 175, 208, |