Nearly thirty years ago I asked an earnest young man who applied for baptism, when he first became interested in the truth. He replied: “Since the day I heard Dr. Mateer preach at the market near my home, on the great judgment, when everyone must give an account to God. His sermon made such an impression on my mind that I had no peace until I learned to trust in Jesus as my Saviour.” An able Chinese preacher, who was with me in the interior, when the news of Dr. Mateer’s death reached us, remarked, “I shall never forget the wonderful sermon Dr. Mateer preached a few weeks ago in the Chinese church at Chefoo, on conscience.” This was the last sermon he was permitted to preach. Salvation through faith in the Lord Jesus Christ, man’s sinfulness and need of immediate repentance, and faith, and the duty of every Christian to live a holy life and constantly bear witness for Jesus, were the great truths he always emphasized. He died in the faith of the blessed gospel he so ably preached for nearly half a century. Hand in hand with these great convictions went an absolute loyalty to duty. To this he subordinated everything else. The reason why he toiled with his own hands, on buildings, on machinery, on apparatus, was not because he would rather do this than preach Christ, but because he was convinced that the situation was such that he could not with a good conscience refuse to perform that labor. It was not his preference to give long years to the making of the Mandarin version of the Scriptures; he did it because plainly it was his duty to engage in this wearisome task. He fought with his pen his long battle for Shen as the word to be used in Chinese as the name of God; and even when left in a commonly conceded minority, still refused to yield, only because he believed that in so doing he was standing up for something that was not only true but of vital importance to Christianity in China. His unwillingness under protracted pressure to introduce English into the curriculum of the Tengchow school and college, the heartbreak with which he saw the changes made in the institution after its removal to Wei Hsien, were all due not to obstinancy but to convictions of duty as he saw it.