Now, do you, who represent the Christianity of the nineteenth century, stand before them with the gospel in your hands. Man of God, look upon these slaves of sin! Nations and languages, look on this man of God! and do you tell us what Christianity can do for these. What can it do for this white man? Triumphantly, you answer, “It can save him; can break down his self-sufficiency and pride, redeem him from his cups, make him an honest man, and, if he have committed sins, they shall be forgiven him.” What can it do for the Indian? “It can save him; make him sober and industrious, a servant of God.” What for this Negro? “It can save him, lift him out of his race-corruptions, and save him to God and man.” And what for this Chinaman? “The same. It can make him a man, reverent and devout to God, and useful to his fellows. The gospel is the power of God unto salvation to Mongol, Negro and Caucasian, and no barriers of race avail to hinder it.” Is this all? Has your gospel nothing more that it can do for this company? Then is it not the true and full gospel! That full gospel at the first gained wondrous victories. The proud pharisee and the despised publican, they of Cæsar’s household and the bond-slave—Jew and Gentile alike—came under its power. The Christianity of that day, the full gospel, not only saved them as individuals, made each one an heir of eternal life, but also fused and bound them into a true brotherhood. The Christianity of the nineteenth century is on trial as to whether it can do this. Its power to redeem the individual has been grandly illustrated before our eyes, and now the other question comes forward. Its answer will have many forms indeed. One of them is the attitude that Christian capital and Christian labor take to each other. But its marked test, the most illustrious triumph or conspicuous failure, is to be here among the despised races, whose representatives are before us. God has reserved for American Christianity this grand opportunity to show the world, that after eighteen centuries the gospel is shorn of none of its honor—that under its inspirations we are able to bind these despised races, regenerated and lifted up, into a true fellowship with ourselves. The American Missionary Association is your representative and servant to this end, and worthy such support as the gospel itself should receive. II.—The Test of our National Life. Mr. Matthew Arnold, in a recent essay, uses these words: “When we talk of man’s advance towards his full humanity, we think of an advance not along one line only, but several. The Hebrew race was pre-eminent on one great line. The Hellenic race was pre-eminent on another line.” Taking for truth the conception involved in these words, but with a Christian interpretation, it follows that a true Christian patriotism will not have respect to the permanence of party or the development of resources; these are means to its nobler ends.