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at
    the close of the exposition, as agreed, but were destined to be
    sold into houses of prostitution in San Francisco, refused to
    land, and were brought to the Mission by the Commissioners of
    Immigration.
    These Chinese were arrested, the case tried in Federal Court,
    these girls being the principal witnesses; yet twelve supposedly
    good men dismissed the criminals, and the case was lost.
    Surrounded by the genial environment of our Mission, the minds of
    these four girls unfolded in a remarkable manner; fascinated with
    their studies, they constantly begged us to intercede with the
    authorities that they might remain in the Mission and obtain an
    education; but, although every effort was made, they were deported
    after a seven months' stay.
    They had learned to love our Home life, had united with our
    Christian Endeavor Society and had become interested in all our
    work, and we would be quite unreconciled to their departure did we
    not know that our missionaries in Shanghai stand ready to receive
    and care for them when they arrive.

caught and banished by means of
paid detectives watching the incoming boats. He replied that it was
very hard to get evidence; the girls' own statements were not enough;
the Protectorate needed more power. When asked what powers were
further necessary, he suggested the power to punish the traffickers
of girls by simply the statement of the girls who were brought to
Singapore through fraud, or who were kidnaped. He then spoke of a drug
which was used by the women traffickers to destroy the girls' wits; he
believed in its existence and its use. He said of these cases of fraud
and kidnaping, "We can usually do nothing." We asked if a woman was
found bringing girls over and over again whether she could not be
prosecuted: he answered that she might be. We then asked if the
Protectorate had ever prosecuted: he replied, "Oh yes, a few times."
But he grew uneasy under these questions; said no one could know or
appreciate the present situation who did not know the conditions
of the things in the past, but now he thought they had the best
arrangement possible for protecting the women and girls, and
exclaimed, "But if this ordinance were abolished I do not know what
would become of them." He confessed at the close of our talk that he
would like to speak freely to us about certain thing

Americans be called upon to acquaint themselves with
such loathsome details? In order that Americans may have some just
conception of their duty toward the large number of these poor,
unhappy slaves who have been brought from Hong Kong to their own
country.
CHAPTER 5.
HOUNDED TO DEATH.
Sir John Pope Hennessy went to Hong Kong as Governor of the Colony in
the early Spring of 1877. In the following October a tragedy occurred,
which drew his attention to the administration of the Registrar
General, and he set himself to the task of trying to right some of the
wrongs of the Chinese women.
The case last mentioned in the previous chapter related to a woman
by the name of Tai-Yau, whom an informer humbled "against her will,"
which led to his being rewarded and her being fined $100, to pay which
she sold her little boy. This seems to have been the only way open for
her to escape a life of prostitution. To make this point clear, we
will here insert the explanation of conditions given by Dr. Eitel in
a communication for the information of Governor Hennessy at a little
later period than the incident we are about to relate. He speaks of
Chinese women who secretly practiced prostitution [but, as we have
shown, many respectable Chinese women suffered also], as
    "preyed upon by 

followed much
    planning and plotting. Our staunch friend, Sergeant Ross of the
    Chinatown squad, was summoned and consulted. The place was a
    difficult one to reach, but at last satisfactory plans were made,
    the day and hour set. There were three officers and three Chinese
    girls from the Mission. It was a good-sized rescue party and
    divided into three companies, we guarded well the three exits from
    the low-roofed house on Spofford alley. With Sergeant Ross leading
    and our courageous young interpreter at our side, we stealthily
    ascended the dark, narrow stairs to the second floor, where a
    heavy door barred the way, but for such obstacles our good officer
    was prepared. A few blows of his strong hammer made bolts and bars
    yield. We passed through into a small dark passage. From there
    could be heard on all sides sounds of excitement; light feet
    running hither and thither to places of escape, only to be turned
    back by the sight of our guards, who stood on watch. As we
    cautiously felt our way further in we were met by the baffled and
    angry keeper of the den--a woman, but not worthy the name. She
    fiercely demanded our business--there was no need to tell it,
    for she knew as well as we; but she wished to find some means of
 

held the last we knew, at Hong Kong. Will you believe us, when
we tell you that to our amazement it was that same white-haired old
man to whom we had been introduced at the church gathering as such an
active Christian, "working along much the same lines as ourselves, and
at the head and front of every good work in the Colony?" To be sure we
had heard the name of this Inspector, but we had never in our remotest
conception connected it with the man the Doctor had introduced to us.
Concealing our surprise we sat down for a few moment's interview. The
man knew his lesson "like a book." We could have prompted him, had he
made a mistake in reciting it, from the State documents which we had
with us,--the same from which we have compiled the chapters of this
little book. "The work of the Protectorate is really rescue work, _and
that only_." He had lived in Singapore nearly thirty years. He said he
had disapproved of the Contagious Diseases Ordinance, when it was
in existence, but a good thing had grown out of it in the matter of
provisions for the "protection", of women. We asked, in reference to
his remark that the Protectorate was a Rescue Society, if it did not
look after men, too. He replied, "Oh yes, the coolies; all are brought
here, but the men go to the other side of the building; the women come
here." We asked if all the women came before him; he said, "Before the
Protector; but in his absence before me." We pondered on the thought
of this "rescue work" carried on by this particular Protector of who

there is no tittle of reason why the man should pay a cent for the
    girl, but it is nevertheless an indubitable fact that the custom
    is widely prevalent, and that Hong Kong is a market for the buying
    and selling of women which the Government is powerless to touch.
    Exeter Hall in possession of these facts would indeed have a theme
    for pious lucubrations."
Commenting upon the same case the _Singapore Free Press_ says:
    "A recent investigation into a case of suicide in Hong Kong brings
    into strong prominence what is really a system of slavery of the
    worst kind, and which is not unknown in Singapore."
    Such testimony is valuable from papers which have consistently
    supported the Contagious Diseases Ordinances and vilified the
    opponents of the State regulation of vice. There can be little
    doubt that a large proportion of the girls and young women who are
    brought to the Straits Settlements for immoral purposes have been
    sold in China to the brothel-keepers' confederates. In many cases
    girls are thus sold by their parents for the payment of gambling
    and other debts, and sometimes, alas, to provide money for the
    purchase of opium. Surely it is a burning shame that British
    Colonies should have become the market for the sale of Chinese
    women into this diabolical form of slavery.
    This article cannot be closed without a brief reference to another
    and more subtle form of slavery which is well known to exist in
    the Straits. The last Report of the Chinese Protectorate reveals
    the fact that during last year (1892) in Singapore alone 426
    prostitutes left brothels and went into private houses, and in
    the same period 148 left private houses and entered brothels. The
    wealthy Chinese in the Straits Settlements keep up very large
    establishments, and the uninitiated visitor can

disease due to
vice. After that the Matron got a note from the Inspector saying: "Ah
Moi can be written off your books, as she has been sent to hospital,
and after she leaves hospital she intends going to a house of
ill-fame."
Now the rules forbade all religious instruction, or any sort of
instruction in this Refuge, since the Chinese men who contributed
to its support were opposed to women being taught anything. But the
Matron had threatened to leave if she could not teach and train the
girls. So she was allowed, out of her own slender salary, to hire a
teacher on her own account, and this she did. The good Christian man
whom she had hired came and told her he had learned that Ah Moi was
a good girl, and was from a Mission School in Canton, and finally he
brought the girl's own mother, who testified that this was true. We
have not space to go into this story in detail, but we later visited
the school at Canton from which the girl had been brought, talked with
the teachers who had had her under their care for years, and it was
literally true,--that she was a perfectly pure girl (and how could she
have been suffering from such a disease?), who had been entrapped for
such a dreadful fate. She would have been put into a life of shame by
the Inspector, never to have escaped her terrible servitude, probably,
but for the energetic efforts of this Chinese Christian man and the
Refuge Matron, who rescued her from the Protectorate and its wicked
business of assigning girls to brothels. And here sat the Inspector,
telling us this story, of which we knew so much, (and learned more at
Canton later), as an instance of the "rescue work" of his office!
Almost the last d

In 1869, five women
were charged before the Registrar General, and three of them were
discharged as innocent. Then the Registrar General decided _to make
the punishment of the first of the remaining two depend upon the state
of health of the second_. This second was examined and found diseased,
and in consequence of that fact, the first one was fined fifty dollars
or two months' imprisonment! The Commission speaks of this as a
"somewhat curious" case. We wonder how the punished woman described
it. Afterwards, the case was reopened, and "evidence was given
calculated to throw the gravest doubts on the credibility of the
informers" against these five women. What was then done? Were the
informers punished for giving false evidence designed to work
incalculable injury to five innocent women? Not at all. A few days
later the same informers were employed again as witnesses, and secured
the conviction of three more women. In one case, in 1870, it was
proved that an informer had entered a house and made an indecent
assault upon a woman, doubtless expecting to get his reward as usual.
But he was fined ten pounds instead. But how many others may have
done the same thing under circumstances where a sufficient number of
wit

of God in His legal strivings with persons, has
seemed most evidently to be, to bring to a conviction of their absolute
dependence on His sovereign power and grace, and an universal necessity
of a mediator. This has been effected by leading them more and more to a
sense of their exceeding wickedness and guiltiness in His sight; their
pollution, and the insufficiency of their own righteousness; that they
can in no wise help themselves, and that God would be wholly just and
righteous in rejecting them and all that they do, and in casting them
off for ever. There is however a vast variety as to the manner and
distinctness of such convictions.
As they are gradually more and more convinced of the corruption and
wickedness of their hearts, they seem to themselves to grow worse and
worse, harder and blinder, and more desperately wicked, instead of
growing better. They are ready to be discouraged by it, and oftentimes
never think themselves so far off from good as when they are nearest.
Under the sense which the Spirit of God gives them of their sinfulness,
they often think that they differ from all others; their hearts are
ready to sink with the thought that they are the worst of all, and that
none ever obtained mercy who were so wicked as they.
When awakenings first begin, their consciences are commonly most
exercised about their outward vicious course, or other acts of sin; but
afterwards are much more burdened with a sense of heart-sins, the
dreadful corruptio

place.
22. Let no one say that I have said nothing new; the arrangement of the
subject is new. When we play tennis, we both play with the same ball, but
one of us places it better.
I had as soon it said that I used words employed before. And in the same way
if the same thoughts in a different arrangement do not form a different
discourse, no more do the same words in their different arrangement form
different thoughts!
23. Words differently arranged have a different meaning, and meanings
differently arranged have different effects.
24. Language.--We should not turn the mind from one thing to another, except
for relaxation, and that when it is necessary and the time suitable, and not
otherwise. For he that relaxes out of season wearies, and he who wearies us
out of season makes us languid, since we turn quite away. So much does our
perverse lust like to do the contrary of what those wish to obtain from us
without giving us pleasure, the coin for which we will do whatever is
wanted.
25. Eloquence.--It requir

in order to enter into
glory, "that He should destroy death through death." Two advents.
680. Types.--When once this secret is disclosed, it is impossible not to see
it. Let us read the Old Testament in this light, and let us see if the
sacrifices were real; if the fatherhood of Abraham was the true cause of the
friendship of God; and if the promised land was the true place of rest. No.
They are therefore types. Let us in the same way examine all those ordained
ceremonies, all those commandments which are not of charity, and we shall
see that they are types.
All these sacrifices and ceremonies were then either types or nonsense. Now
these are things too clear and too lofty to be thought nonsense.
To know if the prophets confined their view in the Old Testament, or saw
therein other things.
681. Typical.--The key of the cipher. Veri adoratores.[128] Ecce agnus Dei
qui tollit peccata mundi.[129]
682. Is. 1:21. Change of good into evil, and the vengeance of God. Is. 10:1;
26:20; 28:1. Miracles: Is. 33:9; 40:17; 41:26; 43:13.
Jer. 11:21; 15:12; 17:9. Pravum est cor omnium et incrustabile; quis
cognoscet illud?130 that is to say, Who can know all its evil? For it is
already known to be wicked. Ego dominus,131 etc.--vii. 14, Faciam domui
huic,132 etc. Trust in external sacrifices--7:22, Quia non sum locutus,133
etc. Outward sacrifice is not the essential point--11:13, Secundum
numerum,134 etc. A multitude of doctrines.
Is. 44:20-24; 54:8; 63:12-17; 66:17. Jer. 2:35; 4:22-24; 5:4, 29-31; 6:16;
22:15-17.
683. Types.--The letter kills. A

to show his wrath, and to make his power known, endured
with much long-suffering the vessels of wrath fitted to destruction?"
And seeing this is his design, and what he has determined, even to show
how terrible the unrestrained wrath, the fury and fierceness of Jehovah
is, he will do it to effect. There will be something accomplished and
brought to pass that will be dreadful with a witness. When the great and
angry God hath risen up and executed his awful vengeance on the poor
sinner, and the wretch is actually suffering the infinite weight and
power of his indignation, then will God call upon the whole universe to
behold that awful majesty and mighty power that is to be seen in it.
Isa. 33:12-14. "And the people shall be as the burnings of lime, as
thorns cut up shall they be burnt in the fire. Hear ye that are far off,
what I have done; and ye that are near, acknowledge my might. The
sinners in Zion are afraid; fearfulness hath surprised the hypocrites,"
&c. Thus it will be with you that are in an unconverted state, if you
continue in it; the infinite might, and majesty, and terribleness of the
omnipotent God shall be magnified upon you, in the ineffable strength of
your torments. You shall be tormented in the presence of the holy
angels, and in the presence of the Lamb; and when you shall be in this
state of suffering, the glorious inhabitants of heaven shall go forth
and look on the awful spectacle, that they may see what the wrath and
fierceness of the Almighty is; and when they have seen it, they will
fall down and adore that great power and majesty. Isa. 66:23,24. "And it
shall come to pass, that from one new moon to another, and from one
sabbath to another, shall all flesh come to worship before me, saith the

a kind
that, even before the term law was in currency among the Greeks, it had, for
nearly a thousand years earlier, been uninterruptedly accepted and observed
by the Jews. I likewise think it strange that the first law of the world
happens to be the most perfect; so that the greatest legislators have
borrowed their laws from it, as is apparent from the law of the Twelve
Tables at Athens, afterwards taken by the Romans, and as it would be easy to
prove, if Josephus and others had not sufficiently dealt with this subject.
620. Advantages of the Jewish people.--In this search the Jewish people at
once attracts my attention by the number of wonderful and singular facts
which appear about them.
I first see that they are a people wholly composed of brethren, and whereas
all others are formed by the assemblage of an infinity of families, this,
though so wonderfully fruitful, has all sprung from one man alone, and,
being thus all one flesh, and members one of another, they constitute a
powerful state of one family. This is unique.
This family, or people, is the most ancient within human knowledge, a fact
which seems to me to inspire a peculiar veneration for it, especially in
view of our present inquiry; since if God had from all time revealed himself
to men, it is to these we must turn for knowledge of the tradition.
This people are not eminent solely by their antiquity, but are also singular
by their duration, which has always continued from their origin till now.
For, whereas the n

meum, Deus, in...
[39]
285. Religion is suited to all kinds of minds. Some pay attention only to
its establishment, and this religion is such that its very establishment
suffices to prove its truth. Others trace it even to the apostles. The more
learned go back to the beginning of the world. The angels see it better
still, and from a more distant time.
286. Those who believe without having read the Testaments, do so because
they have an inward disposition entirely holy, and all that they hear of our
religion conforms to it. They feel that a God has made them; they desire
only to love God; they desire to hate themselves only. They feel that they
have no strength in themselves; that they are incapable of coming to God;
and that if God does not come to them, they can have no communion with Him.
And they hear our religion say that men must love God only, and hate self
only; but that, all being corrupt and unworthy of God, God made Himself man
to unite Himself to us. No more is required to persuade men who have this
disposition in their heart, and who have this knowledge of their duty and of
their inefficiency.
287. Those whom we see to be Christians without the knowledge of t

it is well worth it.
237. Chances.--We must live differently in the world, according to these
different assumptions: (1) that we could always remain in it; (2) that it is
certain that we shall not remain here long, and uncertain if we shall remain
here one hour. This last assumption is our condition.
238. What do you then promise me, in addition to certain troubles, but ten
years of self-love (for ten years is the chance), to try hard to please
without success?
239. Objection.--Those who hope for salvation are so far happy; but they
have as a counterpoise the fear of hell.
Reply.--Who has most reason to fear hell: he who is in ignorance whether
there is a hell, and who is certain of damnation if there is; or he who
certainly believes there is a hell and hopes to be saved if there is?
240. "I would soon have renounced pleasure," say they, "had I faith." For my
part I tell you, "You would soon have faith, if you renounced pleasure."
Now, it is for you to begin. If I could, I would give you faith. I cannot do
so, nor therefore test the truth of what you say. But you can well renounce
pleasure and test whether what I say is true.
241. Order.--I would have far more fear of being mistaken, and of finding
that the Christian religion was true, than of not being mistaken in
believing it true.
                     SECTION IV: OF THE MEANS OF BELIEF
242. Preface to the second part.--To speak of those who have treated of this
matter.
I admire the boldness with which these persons undertake to s

others with fear
and diffidence; and this gaiety of countenance often gives them the
advantage in the opinion of the hearers, such favour have the imaginary wise
in the eyes of judges of like nature. Imagination cannot make fools wise;
but she can make them happy, to the envy of reason which can only make its
friends miserable; the one covers them with glory, the other with shame.
What but this faculty of imagination dispenses reputation, awards respect
and veneration to persons, works, laws, and the great? How insufficient are
all the riches of the earth without her consent!
Would you not say that this magistrate, whose venerable age commands the
respect of a whole people, is governed by pure and lofty reason, and that he
judges causes according to their true nature without considering those mere
trifles which only affect the imagination of the weak? See him go to sermon,
full of devout zeal, strengthening his reason with the ardour of his love.
He is ready to listen with exemplary respect. Let the preacher appear, and
let nature have given him a hoarse voice or a comical cast of countenance,
or let his barber have given him a bad shave, or let by chance his dress be
more dirtied than usual, then, however great the truths he announces, I
wager our senator loses his gravity.
If the greatest philosopher in the world find himself upon a plank wider
than actually necessary, but hanging over a precipice, his imagination will
prevail, though his reason convince him of his safety. Many cannot bear the
thought without a cold sweat. I will not state all its effects.
Every one knows that the sight of cats or rats, the crushing of a coal,
etc., may unhinge the reason. The tone of voice affects the wisest, and
changes the force of a discourse or a poem.
Love or hate a

back to their country
after seventy years, then in the times of Artaxerxes, the king of the
Persians, he inspired Ezra, the priest of the tribe of Levi, to restore all
the sayings of the prophets who had gone before, and to restore to the
people the law given by Moses." This is Pascal's rendering into Latin of the
passage from Eusebius of which the last lines are in Greek, above.
[115]"Each time that."
116Mark 2:10, 11. "But that ye may know that the son of man hath power on
earth to forgive sins... I say unto thee, Arise."
117Rom. 5:14. "The figure of him that was to come."
118Ps. 75. 5. "They have slept their sleep."
1191 Cor. 7:31 "The fashion of this world."
120Deut. 8:9. "Bread without scarceness."
121Luke 11:3. "Our daily bread."
122Ps. 71:9. "The enemies of the Lord shall lick the dust."
123Exod. 12:8. Cum lacticibus agrestibus. "With bitter herbs."
124Ps. 140:10. "Whilst that I withal escape."j
[125]Ps. 44:4 "O most mighty."
126Exod. 25:40. "Make them after their pattern, which was showed thee on the
mount."
127Mark 2:10, 11. "That ye may know... I say unto thee: Arise."
[128]John 4:23. "True worshippers."
[129]John 1:29. "Behold the Lamb of God, which taketh away the sin of the
world."
130"The heart is deceitful above all things and desperately wicked: who can
know it?"
131Is. 44:24. "I am the Lord."
132"I will do unto this house."
133"For I spoke not unto your fathers."
134"According to the number."
135Rev. 13:8. "The Lambs slain from the foundation of the world."
136Ps. 109:1. " Sit then a