Acquaintances had urged him to inform the proper authorities and have the man punished severely. But Hudson, who remained hopeful that the man would yet turn to God and repent, took a different course which he described in the letter home. So I have sent him a plain, faithful letter to the effect that we know his guilt, and what its consequences might be to himself. That at first I had considered handing over the matter to the Yaw men, the authorities, But remembering Christ's command to return good for evil, I have not done so, and did not wish to injure a hair on his head. I told him that he was the real loser, not I, that I freely forgave him, and besought him more earnestly than ever to flee from the wrath to come. I also added that though it was not likely he would give up such of my possessions as were serviceable to a Chinese, there were among them foreign books and papers that could be of no earthly use to him, but were very valuable to me, and that those at least he ought to send back. If only his conscience might be moved and his soul saved, how infinitely more important that would be than the recovery of all I have lost. Do pray for him." Sometime later, a copy of this letter Hudson had sent to friends in England came into the hands of George Mueller, the great man of faith and founder of the orphan homes in Bristol, England. Mueller was so impressed by the Christ-like spirit of this young missionary he had never heard of that he immediately sent to China a donation sufficient to cover Hudson's losses and continued to be a regular and generous supporter of Hudson's ministry as long as he lived. But long before the gift from George Mueller arrived, in fact no sooner than he had written to forgive the man who had stolen from him, the mail arrived with a letter from Hudson's dear friend back in England, the Burghers. Please accept the enclosed, Mr. Berger wrote, as a token of love from myself and my dear wife. Inside was a check for 40 pounds. Having experienced God's faithfulness in such past situations, Hudson remained confident, even as he wrote. Eight days before entering upon the care of the Ningpo Hospital, I had not the remotest idea of ever doing so. Still less could friends at home have foreseen the need, and those needs were many. Right away, Hudson's informed the hired assistants who had been working for Dr. Parker that when the current funds expired at the end of the month, the financial support for the hospital would have to be provided by God. When many of them accepted his permission to find other work, Hudson was suddenly in as much need of a staff as he was of money. But when he shared this need with the Bridge Street Christians, many of them quickly volunteered their services. While the hospital's former employees weren't ready to believe in prayer as the minister's only resource, the prospect didn't seem to bother Hudson's friends at all. Hadn't their teacher been telling them that God was a real father who would never forget his children's needs? They gladly threw themselves into the volunteer work of the hospital, and the little fellowship of Christians immediately adopted the hospital and its concerns in prayer. There were few secrets in China. and the financial circumstances of the hospital in Ningpo was no secret. In almost no time after Hudson had informed the old staff of the truth of the situation, the patients knew all about it. Soon the community at large had heard, and everyone waited to see what would happen. In the past, what little money had been left by Dr. Parker was expended, and Hudson's own supplies began to run low. There was much conjecture around town concerning the hospital's future, Naturally, Hudson and Maria, along with their Christian friends, were continuously in prayer about it. Hudson realized that this was a crucial test, with not just the continuation of the hospital, but also the faith of many young believers at stake. Day after day went by with no answer to their prayers. Finally, the morning came when Gwewa, the cook, appeared with serious news for Hudson. The very last bag of rice had been opened. and was disappearing rapidly. Then, Hudson replied, the Lord's time for helping us must be close at hand. And so it was. For before that bag of rice was finished, a letter reached the young missionary that was among the most remarkable he had ever received. It was from Mr. Berger, and as before, it contained a check, this time for 50 pounds. But this letter went on to say that a heavy burden had come upon the writer the burden of wealth he wanted to use for God. Mr. Berger's father had recently passed away, leaving him a considerable increase of fortune. The son wrote that since he had already had all the money required by his own needs, he was praying for guidance to know how the Lord might use this inherited money. Could his friends in China help him? The draft and close was for immediate needs, but he wanted them to pray about the matter and let him know if there was any way they could profitably use more. fifty pounds. There it lay on the table, and his far-off friend, knowing nothing about the last bag of rice or the many needs of the hospital, actually asked if he might send them more. Hudson Taylor was overwhelmed with thankfulness and all. Suppose he had turned down Dr. Parker's offer to take over the hospital because of his lack of finances or lack of faith. What a joyful celebration of praise the Taylors and their Christian friends had that day, and the patients marveled at the miracle. Many of them said, where is the idol that can do anything like that? Have they ever delivered us in our troubles or answered prayers like this? 1860 to 1865. Though the new hospital ministry was encouraging for Hudson and Maria, it also meant extra work and responsibility. When added to their already busy schedule, it took a serious toll on their time, energy, and health. Soon after they assumed the management of the hospital, Maria wrote a letter to her husband's family back in England. Hudson has again been prevented from writing to you, which makes the fourth fortnightly mail since he was able to send off a letter. I hope you will not, I know you will not, begin to think that this dear, his dear little daughter is winning his heart away from his beloved parents. If he could steal some hours from the night, he would do so, as he often has before. but his occupations leave him none to steal. He comes upstairs usually between 10 and 11 o'clock, tired out with the long day's work, and after resting a little, down he goes again to see some of his patients or make up medicines for others. Some months later, his own energy is draining even as the need and the opportunities for evangelism in China seem to multiply. Hudson shared his own concern for needed assistance in a letter to his father. People are perishing. And God is so blessing the work, but we are wearing down and must have help. Do you know of any earnest, devoted young men desirous of serving God in China who not wishing for more than their actual support would be willing to come out and labor here? Or for four or five such helpers? They would probably begin to preach in Chinese in six months' time, and an answer to prayer of the means for support would be found. Six years of ceaseless labor under the most difficult, emotional, and physical conditions had finally eroded Hudson Taylor's health. In the year of 1860, he and Maria took a 10-day vacation in the country, hoping he'd be rejuvenated. When they returned to the hospital, the work continued to sap his energy. Hudson began to suspect that he might be suffering from tuberculosis. In May, he wrote home to his family. What I desire to know is how I might best serve China. If I am too ill to labor here, and by returning home might reestablish health, if only for a time, or if I might rouse others to take up the work I can no longer continue, I think I ought to try. The next month, as his health continued to decline, he wrote again saying, I trust, if it is the will of God, that I may be spared to labor for China. If not, all is well. Sometimes I think I may not live to see you, Sometimes I hope to be spared to labor long and more earnestly than ever for China. All in all is known to him who needs to know all, and he will do all things well." Hudson grew weaker, so the tailors sadly closed the Ningpo Hospital and headed for Shanghai to book passage on a ship back to England, leaving the Joneses to watch over their growing congregation of new Ningpo Christians. The Taylors planned to do what they could at home to stir up increased interest and concern for China. They prayed that their furlough from China would be short and that the proper medical care Hudson soon would be strong enough to return to the work that he had begun. But after a grueling round-the-world voyage home, prospects for the future were not encouraging. Though it looked as though Hudson would eventually recover from his illness, his doctors told him he would never be strong enough to live and work in China again. Hudson, refusing to accept their prognosis, continued to hope, pray, and to work for the day that he could return to China. And in the meantime, he determined to do everything he could in England to contribute to Chinese missionary work. He helped raise money for the Joneses and the ongoing work in Ningpo by writing many letters to would-be supporters, explaining to them what was happening in China. And with the blessing and support of the Bible Society, Hudson began the task of revising the Romanized version of the New Testament in the Ningpo dialect. While in China, the Taylors had found that it was much easier for less educated Chinese to read and understand Chinese translations of books and scriptures, which use a Western alphabet system with its 26 letters, than to understand true Chinese writing with its thousands of characters. And when his health finally permitted it, Hudson resumed his medical studies in London in hopes that if the time came when he could indeed return to China, he'd be even more useful as a fully qualified physician. The appeal he made for four or five new missionaries before he left China had stirred much interest back in England. So for a time after arriving home, Hudson spent considerable time corresponding with a number of potential candidates. Only one young man finally went. James Meadows, and then not until 1862. But he was so much better prepared than Hudson Taylor had gone nearly ten years before. Hudson not only spent time orienting him before he left, but he undertook responsibility for the young man's financial support as well. And because he'd not forgotten the lessons of his first years in China, Hudson made sure James Meadows was dependably supplied with regular and sufficient support for his work. The flurry of interest in China, which was stirred up by Hudson and Maria's return, soon faded. And because of the uncertainty of their future, the Taylors felt forgotten, half a world away from the work that they longed to do, living on a dreary street in a poor section of London's east side. Hudson, at age 29, and Maria, at 24, must have felt at times as if life was passing them by as they lived in limbo, wondering what the future would hold. Not that their life in London was uneventful or unproductive. Their little daughter became a big sister to three younger brothers. And the Taylors learned more lessons in faith as they faced the constant challenge of trying to raise a growing active family on their very limited income. Then there was the ongoing work of the Ningpo New Testament. Hudson had decided that the translation would be even more helpful if it would be included marginal references and commentary in addition to the scriptural text. Fortunately, he had the assistance of another veteran missionary to China from another mission society, and he had the invaluable services of Wang Lijun, a Chinese Christian who had voluntarily left his family and traveled back to England with the tailors to help them on the journey, and for as long as he could be useful. Hudson and Lijun spent countless hours in Bible study and translation. A short excerpt from Hudson's journal shows the priority that he placed on the task. April 27, revision, 7 hours. April 28, 9 1�2 hours. 29, 11 hours. 30, 5 1�2 hours, Baptist Missionary Society meetings. May 1, revision, 8 1�2 hours, visitors until 10 p.m. May 2, 13 hours. May 3. Sunday at Bayswater. In the morning heard Mr. Lewis from John 333. Took the communion there in the afternoon. Evening stayed at home and engaged in prayer about our Chinese work. May 4. Revision. Four hours. Correspondence and visitors. 5. Eleven and a half hours. May 6. Seven hours. Important interviews. May 7. Nine and a half hours. May 8. Ten and a half hours. May 9. Thirteen hours. May 10. Sunday morning with Lee June, on Hebrews 11, first part, a happy season. Wrote to James Meadows. Afternoon, prayer with Maria about leaving this house. About Meadows, true love, revision, etc. Wrote to Mr. Lord. Evening, heard Mr. Kennedy on Matthew 27, 42. Quote, he saved others, himself he cannot save. Quote, oh, to be more like the meek, forbearing, loving Jesus. Lord, make me more like thee. The meetings and interviews referred to in this journal were a big part of Hudson's work at that time. He was doing everything he could to convince denominational boards and existing mission societies to expand their efforts in China. He explained about the unprecedented opportunities now that foreigners could travel and live in the interior. He described his own experiences and the welcome reception to the gospel he'd found during his years in China. He tried to impress everyone he talked to with the immensity of China, its millions of people, and their need of the gospel. The Christian leaders he met nearly always gave the young missionary a sympathetic hearing, but it soon became evident that none of the boards were willing to assume the incredible challenge of evangelizing a country that contained half the non-Christian population of the entire world. What could he do to stir up greater interest in China? Reverend W.G. Lewis, Hudson's friend and the editor of The Baptist Magazine, asked Hudson to write a series of articles about the work at Ningpo. The first article had already been published when Mr. Lewis returned the second manuscript. He told Hudson that he thought the articles were too important to be limited to publication in his small denominational magazine. Add to them, he urged. Let them cover the whole field and be published as an appeal for inland China. Since Hudson had never forgotten his original calling to inland China, that's what he decided to do. He began studying in detail the spiritual needs of every part of China. While on the field, he wrote, the pressure of claims immediately around me was so great I could not think much of the still greater need further inland, and could do nothing to meet it. But detained for some years in England, daily viewing the whole country on the large map in my study, I was as near the vast regions of the interior as the smaller districts in which I had personally labored, and prayer was the only resource by which the burdened heart could obtain any relief. Every day, Hudson looked at the map of China on his wall, read the promises in the open Bible that lay on his desk beneath the map, and prayed. Even as he labored to write a pamphlet, he prayed that it would inspire the Christian community of England to launch an unprecedented wave of missionary effort into China. He prayed for every part of his adopted land. Compiling facts about the size and population of every province impressed Hudson all the more with China's needs. At the same time, his research showed him an even more disturbing truth. In recent months, the number of Protestant missionaries to China had actually been reduced from 115 to only 91. Something had to be done. The more he prayed, the more keenly he began to feel that God wanted to use him to answer those prayers. But he was just one person. What could he do? Hudson didn't feel capable of what he now believed God was asking him to do. He wrote, I had a growing conviction that God would have me seek from him the needed workers and go forth with them. But for a long time, unbelief hindered me taking the first step. In the study of that divine word, I learned that to obtain successful workers, not elaborate appeals for help, but first earnest prayers to God to thrust forth laborers, And second, the deepening of the spiritual life of the church, so that men should be unable to stay at home, were what was needed. I saw that the Apostle's plan was not to raise ways and means, but to go and do the work, trusting his sure promise, who has said, Seek ye first the kingdom of God and his righteousness, and all these things shall be added unto you. But how inconsistent unbelief always is. I had no doubt that if I prayed for fellow workers in the name of the Lord Jesus Christ, they would be given. I had no doubt but that in answer to such prayer, the means for our going forth would be provided, and that the doors would be opened before us in unreached parts of the empire. But I had not been learned to trust God for keeping power and grace for myself, so no wonder I could not trust Him to keep others who might be prepared to go with me. I feared that amid the dangers and the difficulties and trials necessarily connected with such work, some comparatively inexperienced Christians might break down and bitterly reproach me for encouraging them to undertake an enterprise for which they were unequal. Yet, what was I to do? The sense of blood guiltlessness became more and more intense. Simply because I refused to ask for them, the labors did not come forward, did not go out to China, and every day tens of thousands in that land were passing into Christless graves. Perishing China so filled my heart and mind that there was no rest by day and little sleep by night, till help gave way. I knew God was speaking. Meanwhile a million a month were dying in that land, dying without God. This was burned into my very soul. For two or three months the conflict was intense. I scarcely slept night or day, more than an hour at a time, and feared I should lose my reason. Yet I did not give in. To no one could I speak freely, not even to my dear wife. She saw, doubtless, that something was going on, but I thought I must refrain as long as possible from laying upon her a burden so crushing. These souls and what eternity must mean for every one of them, and what the gospel might do, would do, for all who believed, if we could only take it to them. For seven weeks that spring of 1865, Hudson Taylor made no entries in the journal he'd kept so faithfully. He was too consumed by the spiritual struggle going on in his heart and mind. Summer came. The streets were hot and dusty in East London. Seeing that Hudson was not looking well, an old friend invited him down to the coast to spend a few days at Brighton. Maria, who was concerned about her husband's deteriorating health, encouraged him to go. So it was a Sunday morning in Brighton that Hudson Taylor faced the greatest crises yet in his life. He went to church with friends, but the sight of a large Christian congregation who heard the gospel every week only reminded him of the millions dying in China without ever having heard. too upset to worship that morning, he walked out of the service and wandered out along the sands left by the receding tide. As he walked, he rehashed the inner spiritual struggle that had gone on now for so long. He knew God was speaking to him. He felt confident that if he yielded to God's will and prayed for evangelists to go inland China, God would answer and that the missionaries would go. He believed, too, that God would provide the staggering financial needs for such a venture. Hudson had no doubts about that. One question troubled him. What if they failed? He knew what new missionaries would have to face, the hardships, the challenges. What if they failed and blamed him? How could he assume that kind of responsibility? Later, Hudson Taylor was able to analyze his struggle. It was just a bringing in of self through unbelief. The devil getting one to feel that while prayer and faith would bring one into the fix, One would have to get out of it as best one might. And I did not see that the power that would give the men and the means would be sufficient to keep them also, even in the far interior of China. But at the time on that beach in Brighton, he only knew a decision had to be made. He couldn't bear the conflict any longer. Would he accept the burden of leadership he felt God was asking him to lead? He recalled later, in great spiritual agony, I wandered out on the sands alone. Well, the thought came at last. If God gives us a band of men for inland China and they go, and all die of starvation even, they will only be taken straight to heaven. And if one heathen soul is saved, would it not be well worthwhile? It was then that another thought struck him. If we are obeying the Lord, the responsibility rests with Him, not with us. A great sense of relief flooded over him as he cried, Thou, Lord, Thou shalt have all the burden. At thy bidding, as thy servant, I go forward, leaving results to thee." Of that moment, Hudson later wrote, there the Lord conquered my unbelief, and I surrendered myself to God for this service. Need I say that at once peace flowed into my burdened heart? Then and there I asked Him for twenty-four fellow workers, two for each of the eleven provinces that were without a missionary, and two for Mongolia. and writing the petition on the margin of the Bible I had with me, I turned homeward with a heart enjoying rest such as it had been a stranger to for months, and with an assurance that the Lord would bless his own work and that I should share in that blessing. The conflict ended, all was peace and joy. I felt as if I could fly up the hill to Mr. Pierce's house, and how I did sleep that night. My dear wife thought that Brighton had done wonders for me, and so it had. But that was merely the beginning of an adventure of faith, which was to see bigger trials and greater victories than Hudson Taylor had yet known. 1865. Two days after his decision on the beach at Brighton, Hudson Taylor returned to London where his journal reads, June 27, went with Mr. Pierce to the London County Bank and opened an account for the China Inland Mission, paid in ten pounds. That was the first reference anywhere to the name of Hudson's new mission. And the money he put in, its account, was all the money that he and Maria had. They were determined to trust God for their own support. When he returned to London from Brighton, Hudson told Maria about the decision he had made and about the calling he had felt from God. Despite her frail health, her youth, she was still only 28, and the heavy responsibility she had for the daily care of their four small children, She accepted her husband's vision as her call as well. She committed her energies also to the seemingly impossible task of evangelizing the vast inland territories of China. More than ever before in their seven and a half years of happy marriage, Maria became Hudson's comfort and inspiration, his constant encourager. She helped with his correspondence and records and prayed with him daily for their work and for the recruitment of the first party of missionaries they hoped to send out. She also collaborated with him on their first and most crucial task at hand, the completion of the publication their editor friend had suggested they write about, The Spiritual Needs of China. About the writing, Hudson said, every sentence was steeped in prayer, and the prayers were answered. The pamphlet, which Hudson titled, China's Spiritual Need and Claims, went so fast that it had to be reprinted just three weeks after publication. In the publication, Hudson not only spelled out the needs of China, he reminded the Christian community of their responsibility. Christ's last directive on earth, to go unto all the world. He called for 24 missionaries, and he spelled out the basis of the China Inland Mission, which would guarantee no set salary for its missionaries who would trust God to supply their needs. This faith mission idea seemed radical at a time when the only existing missionary organizations were regular denominational boards. But Hudson's writing was so convincing that his pamphlet moved and inspired countless readers. Inquiries became streaming in from men and women interested in going to China. And though he deliberately avoided any appeal for financial support, readers began sending in money to be used in funding the work. of the China Inlands Mission's first missionaries. The booklet also served as an introduction for the young, unknown Hudson Taylor to Christian leaders and potential supporters all over Britain. An example of the reader's response can be seen in this excerpt from a letter written by Lord Radstock. I have read your pamphlet and have been greatly stirred by it. I trust you may be enabled by the Holy Spirit to speak words which will thrust forth many laborers into the vineyard. Dear brother, enlarge your desires, ask for a hundred laborers, and the Lord will give them to you." Hudson's prayer, which he recorded in his Bible, was not for 100, but 24 missionaries for China. And the response to his appeal, while it must have been heartening on one level, added to his personal sense of responsibility. He was well aware that the task before him would prove a greater challenge to his faith than anything he'd yet done in his life. However, it was Hudson's past experience of God's faithfulness that gave him the courage to proceed with his plans and to help inspire others to join in the work. Hudson's treatise told readers how he'd seen God answer prayer before, during storms at sea on his voyage to China, for his safety in China, and for the response of the Chinese people to the gospel. And it was his faith that shone through when he wrote We have to do with one who is Lord of all power and might, whose arm is not shortened that it cannot save, nor is ear heavy that he cannot hear, with one whose unchanging word directs us to ask and receive, that our joy may be full, to open our mouths wide that he may fill them. And we do well to remember that this gracious God, who has condescended to place his almighty power at the command of believing prayer, looks not lightly on the blood guiltlessness of those who neglect to avail themselves of it. for the benefit of the perishing. To those who have never been called to prove the faithfulness of the covenant-keeping God, it might seem a hazardous experiment to send twenty-four European evangelists to a distant heathen land with only God to look to. But in one whose privileges it has been through many years to put that God to the test at home and abroad, by land and sea, in sickness and in health, in dangers, necessities, and at the gates of death, Such apprehensions would be holy and excusable. The year is 1865. The fact that there would be no set salaries made Hudson's mission distinctive enough, but he also opened its membership to volunteers from any denomination. He explained his thinking about the mission's makeup and organization this way. We had to consider whether it would not be possible for members of various denominations to work together on simple evangelistic lines without friction as to conscientious differences of opinion. Preferably concluding that it would, we decided to invite the cooperation of fellow believers, irrespective of denominational views, who fully held the inspiration of God's word and were willing to prove their faith by going to inland China with only the guarantee they carried in their Bibles. That the word said, seek ye first the kingdom of God and his righteousness and all these things shall be added unto you. If anyone did not believe that God spoke the truth, it would be better for him not to go to China to propagate the faith. If he did believe it, surely the promise sufficed. Again we have the assurance, no good thing will be held or withheld from them that walk uprightly. If anyone did not mean to walk uprightly, he'd better stay at home. If he did mean to walk uprightly, he had all he needed in the shape of a guarantee fund. God owns all the gold and silver in the world and the cattle on a thousand hills. We need not be vegetarians. We might indeed have had a guarantee fund if we had wished it, but we felt that it was unnecessary and would do harm. Money wrongfully placed and money given from wrong motives are both greatly to be dreaded. We can afford to have as little as the Lord chooses to give. But we cannot afford to have unconsecrated money or to have money placed in the wrong position. Far better, have no money even to buy bread with. There are plenty of ravens in China and the Lord could send them again with bread and flesh. He sustained three million Israelites in the wilderness for 40 years. We do not expect him to send three million missionaries to China, but if he did, he would have ample means to sustain them all. Let us see that we keep God before our eyes, that we walk in His ways and seek to please and glorify Him in everything great and small. Depend upon it. God's work, done in God's way, will never lack God's supplies. That declaration of faith, combined with the size of the task Hudson and his fledgling mission were taking on, drew the notice of Britain's Christian community. A lot of those who first heard the plans of this brash, unknown young missionary didn't quite know what to make of him. But Hudson wasn't as concerned about his own countryman's opinions of him as he was about the respect of the Chinese people. For that reason, he persuaded the leaders of the Perth Conference to give him a chance to address the Assembly. Now, the Perth Conference was an annual meeting of 2,000 ministers and Christian leaders from all over Scotland. He began his address by transporting his audience halfway around the world. vividly recounting a true story of a journey he made in October 1865 from Shanghai to Ningpo aboard a Chinese junk. Among his fellow passengers had been a Chinese man who was educated in England and went by the name of Peter. As Hudson talked with him, he learned that while the man knew the teachings of Christianity, he had never made a personal commitment to Christ. As Hudson and Peter began developing a friendship on this journey, Hudson had opportunity to talk to the man about his spiritual needs. As the junk approached the city of Sungnyung, Hudson was in his cabin preparing to go ashore to preach and distribute tracts when he heard a splash and then a cry of alarm that a man had fallen overboard. Rushing onto the deck, Hudson didn't see his new friend Peter. Was he the missing man? Yes, the boatman told Hudson, showing no concern. He went down over there. After convincing the reluctant captain to drop his sails, Hudson jumped over the side and began swimming back to the spot where Peter had disappeared. But the tide was running out, and the low, shrubless shore provided no good landmark. His search seemed hopeless. Just then Hudson spotted some nearby fishermen with a drag net, just what he needed. Come, he cried out in Chinese, come and drag over here. A man is drowning. They've been, the fishermen replied, it is not convenient. Come quickly, or it will be too late," Hudson pleaded. We are busy fishing. Never mind your fishing. Come at once, and I will pay you well. How much will you give us? The fisherman wanted to know. Five dollars, but hurry! Too little, they called back. We won't come for less than thirty. Hudson told them, I don't have that much with me, but I'll give you all I have. How much is that? they asked. I don't know. About fourteen dollars? They finally brought their net over, and the first time that they passed it through the water, they dragged up the missing man. But all Hudson's efforts to revive Peter failed. It was too late. The fisherman's indifference had cost him his life. At the conclusion of that story, a murmur of indignation swept over the crowd listening to Hudson. How could anyone be so callous and selfish? That was the moment Hudson drove home his point. Is the body then? of so much more value than the soul? We condemn those healthy fishermen. We say they were guilty of the man's death because they easily could have saved him and did not do it. But what of the millions whom he leaves to perish, and that eternally? What of the plain command, Go ye into all the world and preach the gospel to every creature? Hudson went on to describe the incredible spiritual need of China. He compared Scotland with its population of 4 million people and thousands of ministers to China with its 400 million people and only 91 missionaries, less than one missionary for every 4 million people. He explained how in the interior of China that there were regions as big as all Europe without a single minister of the gospel. He went on to tell his audience, It will not do to say that you have no special call to go to China. With these facts before you, you need rather to ascertain whether you have a special call to stay home. If in the sight of God you cannot say you are sure that you have a special call to stay at home, why are you disobeying the Savior's plan and His command to go? Why are you refusing to come to the help of the Lord again of the Almighty? If, however, it is perfectly clear that duty, not inclination, Not pleasure, not business detains you at home. Are you laboring in prayer for those needy ones as you might? Is your influence used to advance the cause of God among them? Are your means as largely employed as they should be in helping forward their salvation?" At that point, Hudson went on to recount that painful conversation with his Ningpo Christian friend, Mr. Nee, when the ex-Buddhist teacher had asked, How long have you had the glad tidings in your country? Hudson had to admit, some hundreds of years now. And now he told that assembly of Christian leaders about Mr. Nee's pointed response. Hundreds of years, and you have never come to tell us? My father sought the truth and died without finding it. Oh, why did you not come sooner? Hudson continued his address to the Perth gathering. Shall we say that the way was not open? At any rate, it is open now. before the next conference 12 million more in China will have passed forward beyond our reach. What are we doing to bring them tidings of redeeming love? The Lord commands us, commands us each one individually. Go, he says, go into all the world and preach the gospel to every creature. Will you say to him, it is not convenient? Will you tell him you are busy fishing, have bought a piece of land, purchased five yoke of oxen, married a wife, or for other reasons cannot obey? Will he accept such excuses? Have you forgotten that we must all stand before the judgment seat of Christ, that every one may receive the things done in the body? Oh, remember, pray for, labor for the unevangelized millions of China, or you will sin against your own soul. Consider again whose word it is that says, If thou forbear to deliver them that are drawn into death, and them that are ready to be slain, if thou sayest, Behold, we knew it not, doth not he that pondereth the heart consider it? And he that keepeth thy soul, doth not he know it? And shall he render to every man according to his works? With that challenge, Hudson ended his address. So powerful were his words, and the conviction behind them that the great meeting was dismissed almost in silence. Who was this man who had such vision and faith? Soon Hudson was being invited to speak in churches at all meetings all over Great Britain, and the people who heard his passion and vision for China responded to his message. One thing, however, still troubled Hudson. He was concerned that his new mission might in some way deflect men or money from existing agencies. He felt that robbing Peter to pay Paul would do nothing to advance the kingdom of God. So he established standards that allowed the China Inland Mission to accept workers who might not be accepted by other missions, particularly those who hadn't completed university training. And furthermore, no one would be recruited or asked to join the mission. He believed that God would prompt those whom he wanted to volunteer. In the same way, there would be no appeals for money. Hudson trusted that if the mission could be sustained in answer to prayer without donor lists or solicitation of any kind, it might grow up among the older societies without danger of diverting gifts from established channels. He believed the policy might even be helpful as an example to others that God would provide for those who obeyed him. There wasn't much to the China Inland Mission in the way of formal organization. Hudson's longtime friends and supporters, Mr. and Mrs. Berger of St. Hill, played an essential role, which Hudson later explained by writing, When I decided to go forward, Mr. Berger undertook to represent us at home. The thing grew up gradually. Neither of us asked or appointed the other. It was just so. A few essential spiritual principles were discussed with the candidates so that each principle was clearly understood as the basis of the mission. A few simple arrangements were agreed to in writing in Mr. Berger's presence, and that was all. Again, Hudson wrote, We came out as God's children at God's command to do God's work, depending upon Him for supplies, to wear a native dress, and to go inland. I was to be the leader in China. There was no question as to who was to determine points at issue. Just as Hudson was to be in charge of the mission in China, Mr. Berger was responsible at home. He would correspond with the candidates, receive and forward the contributions, publish a regular report and accounting of the work and its finances, in what was to be called an occasional paper. Mr. Berger would also send out suitable reinforcements as funds permitted and keep clear of debt. This last point was a cardinal principle Hudson felt strongly about. As he explained, it is really just as easy for God to give beforehand and he much prefers to do so. He is too wise to allow his purposes to be frustrated for lack of a little money. But money obtained in unspiritual ways is sure to hinder the blessing. Nothing seemed to be hindering Hudson's plans for the new mission that fall. A number of candidates had been accepted, had moved to London, were being trained in the suddenly crowded Taylor home on Coburn Street. When the house next door promptly became vacant, the mission rented it and accommodations were doubled. A letter Hudson wrote his mother in November spells out the level of activity going on at the time. The revision is now going on. We've reprinted the pamphlet again and have missionary boxes on the way. I'm preparing a magazine for the mission, furnishing a house completely, setting up two fonts of type for China, teaching four pupils Chinese, receiving applications from candidates, and lecturing or attending meetings continually. One night only accepted for the last month. I am also preparing a New Year's address on China for use in Sunday schools. and the missionary map of the whole country. Join us in praying for funds and for the right kind of laborers also, that others might be kept back or not accepted, for many are offering." Prayers were being answered. Candidates for all 24 positions were accepted, and by the time the first occasional paper telling of plans and upcoming expresses for the voyage to China came off the press, the money was in hand. An insert had to be put in all the papers saying that the current needs of the mission had all been met. In the early months of 1866, the last prayer meetings were held in the Taylor House on Coburn Street. Friends and supporters of the Taylors and of their first wave of missionaries to China crowded the rooms and staircase, sitting among the packing cases and bundles prepared for the journey. On the wall hung the map of China. On the table lay the open Bible. Hudson Taylor had written of the new mission, Our great desire and aim to plant the standard of the cross in the 11 provinces of China hitherto unoccupied and in Chinese territory. Those who only saw the difficulties ahead shook their heads and called it a foolhardy business. Others who wished them well sighed and said, it's a superhuman task. And even their friends were anxious. Some said, you'll be forgotten. With no committee or organization before the public, you will be lost in that distant land. Claims are many nowadays. Before long, you may find yourself without even the necessities of life." But Hudson replied, "...I am taking my children with me, and I notice it is not difficult to remember that they need breakfast in the morning, dinner at midday, and supper at night. Indeed, I could not forget them if I tried, and I find it impossible to think that our Heavenly Father is less tenful." tender and mindful of his children than I, a poor earthly father, am of mine. This Reformation audio track is a production of Stillwater's Revival Books. SWRB makes thousands of classic Reformation resources available, free and for sale, in audio, video, and printed formats. Our many free resources, as well as our complete mail-order catalog, Thank you. at SWRB at SWRB.com by phone at 780-450-3730 by fax at 780-468-1096 or by mail at 4710-37A Avenue Edmonton that's E-D-M-O-N-T-O-N Alberta abbreviated capital A capital B Canada T6L3T5. You may also request a free printed catalog. And remember that John Calvin, in defending the Reformation's regulative principle of worship, or what is sometimes called the scriptural law of worship, commenting on the words of God, which I commanded them not, neither came into my heart, from his commentary on Jeremiah 731, writes, God here cuts off from men every occasion for making evasions. Since he condemns by this one phrase, I have not commanded them, whatever the Jews devised. There is then no other argument needed to condemn superstitions than that they are not commanded by God. For when men allow themselves to worship God according to their own fancies, and attend not to His commands, they pervert true religion. And if this principle was adopted by the Papists, all those fictitious modes of worship in which they absurdly exercise themselves would fall to the ground. It is indeed a horrible thing for the Papists to seek to discharge their duties towards God by performing their own superstitions. There is an immense number of them, as it is well known, and as it manifestly appears. Were they to admit this principle, that we cannot rightly worship God except by obeying His word, they would be delivered from their deep abyss of error. The Prophet's words, then, are very important. When he says that God had commanded no such thing, and that it never came to his mind, as though he had said that men assume too much wisdom when they devise what he never required, nay, what he never knew.