manner in which our author has contrasted them with his alarming portraiture. For example, he draws some consolation from the very multitude and density of the population. He considers the people as a whole, and as we before remarked, as accustomed to one mode of thinking, and subject to the same prejudices; so that the arguments and means of enlightenment and conversion which may be effectually applied to one person, one family, one section of the people, may be hopefully applied to the whole. Think how much may be hoped for from the single circumstance that the Chinese universally understand one mode of writing, one written language. But this is not all. What if, in the Providence of God, Christian Missionaries should come to be tolerated by a fiat of the government, what if a host of these indefatigable and zealous men should traverse the length and breadth of the land! Nay, to adopt the precise words of Mr. Medhurst, "it is not impossible that a remonstrance drawn up by Christian missionaries, may reach the dragon throne;' or that a devoted and zealous preacher of the Gospel should be introduced to court, and plead the cause of Christianity in the imperial ear.'

These, it may be said, are extravagant and unwarrantable hopes. But listen (we are not speaking to those who implicitly believe in Revelation, its promises and predictions,) and learn what really has been done. We do not go so far back as the seventh century, during which Mosheim informs us, the Nestorians established several churches in China. We come down to the Catholic mission, which commenced in the beginning of the fourteenth century, and to the successors of Xavier, a man, who after the most arduous labours for the conversion of other nations in the East, was most desirous to make an impression upon China; for he reckoned that he had done nothing, in converting multitudes in India, while the celestial empire was unattempted. But death interrupted his personal exertions ere he was able to enter upon this enterprise. Other Catholic labourers, however, arose.

"In 1579, M. Rogier, an Italian Jesuit, arrived in China, where he was soon joined by Matthew Ricci. These devoted themselves to the study of the Chinese language, and made some proficiency in it. A dispute having arisen between the Chinese and the Portuguese, Rugiero was sent to negotiate, when he requested to be allowed to settle in Canton ; and, after some delay, he and his fellow missionary got introduced to Chaou-kingfoo, then the capital city of the province. Here they were obliged to act with great caution; as the Chinese, having heard of the conquests of the Spaniards and Portuguese, were exceedingly jealous of strangers. The affability and talents of Ricci, however, soon gained them friends. The literati admired their doctrines, so far as they agreed with Confucius, and admitted the propriety of worshipping the Lord of Heaven, but objected to the mysteries of the Christian faith; while the prohibition of polygamy, and the vow of celibacy, were still more offensive to them. They ac

cused the strangers of neglecting their deceased parents, and of not worshipping Confucius, while they paid too much deference to Jesus. The arguments and ridicule of their opponents, however, did not dishearten these zealous men; who, by their knowledge of the sciences, were enabled to instruct and interest the people. Converts were soon made, and a church formed, over which Ricci presided for about seven years; when he was obliged to quit the provincial city, and repair to Chaou-chow-foo, about one hundred miles to the north of Canton. Here he changed his dress, from that of a Buddhist priest, which he had formerly assumed, to that of the literati, which brought him more respect and consideration. "Having been successful in various parts of the Canton province, he burned with a desire to preach the Gospel in the capital: and, attaching himself to the retinue of a mandarin, travelled with him to Nanking. He soon attracted attention by his discourses on science and religion, and even gained the favour of the superior authorites. Encouraged by this reception, and having received some valuable presents from Europe, he resolved to make his way to the emperor. At court, his presents were received, and his person honoured; a house was assigned him, and he was taken into the service of the state, A.D. 1601."

Ricci having now obtained an advantageous_footing, began to diffuse his doctrines, and in a few years converted several persons of distinction; among whom was a mandarin of great talents and influence. This mandarin even defended the Christian scheme and cause in presence of the emperor. Several missionaries joined Ricci, and at Peking the number of converts daily increased. Various successes attended the efforts of these exemplary and resolute men, as well as their successors. The Christians were sometimes persecuted, sometimes encouraged and protected by the supreme power. Their knowledge in the mathematics and other branches of learning operated strongly in their favour. Some of the emperors conversed with the fathers on the subject of religion; others felt deeply indebted to them for their skill in medicine and science.

About the year 1666 the Catholic missionaries in China had much to contend against.

"About this time a learned man, named Yang Kwangseen, published a book against the missionaries. He accused them of forming a conspiracy to overturn the government; in order to which, he said, they had intro duced a great number of strangers into the empire, and had secured to themselves whole hosts of adherents, who were prepared to aid them in their sinister designs. In teaching, continued he, that all mankind descended from Adam, they wish to infer that our princes came originally from Europe, and their countrymen, as the elder born, have a right to our monarchy.' And then, producing the sign of the cross, he exclaimed, Behold the God of the Europeans, nailed to a cross, for having attempted to make himself king of the Jews; and this is the God they invoke, to favour their design of making themselves masters of China.' These sage reasonings had the desired effect with the four regents, who ordered the missionaries to be loaded with chains, and dragged before the tribunals,

A. D. 1665. The members of these tribunals declared, that Schaal and his associates merited the punishment of seducers, who announce to the people a false and pernicious doctrine.' After having been threatened with death, they were set at liberty; but the venerable Schaal sunk under his trials, and died A. D. 1666, in the seventy-eighth year of his age.

"In addition to these troubles at Peking, the missionaries throughout the provinces were arrested, and three Dominicans, one Franciscan, and twenty-one Jesuits were banished to Canton. Four were still retained at court, who kept together the flock of professing Christians; until Kang-he, coming of age, found the calendar in such disorder, that he recommitted it to the hands of Verbiest, and reinstated him in his former office; thereby affording him an opportunity of promoting the interests of his church at Peking. Finding that the emperor was disposed to redress any grievances which had occurred during his minority, Verbiest presented a memorial, praying for the recal of his brethren; which, after some difficulty, was acceded to."

In 1671, the missionaries were put in possession of their churches, but forbidden to make converts of the natives. Notwithstanding this edict, in this same year, 20,000 Chinese were baptized. The emperor of the time even studied the elements of Euclid under one of the fathers, who succeeded in his endeavour to gain the monarch's toleration for Christianity; for though he did not embrace, he desired that no one should vilify, the Gospel.

"Verbiest now rose in favour of the emperor, and accompanied him in his journeys to Tartary. The mandarins, also, encouraged by the example of the court, favoured the missionaries in all parts of the empire; and nothing seemed wanting, but an accession of labourers, to bring both China, Corea, and Tartary to the profession of Christianity: in conformity with Xavier's observation, that if China embraced the Gospel, all the neighbouring nations would soon demolish their idols, and adopt the Christian religion.'

"Encouraged by the openings which presented themselves, Louis XIV. king of France, resolved to send a mission to China; and having selected a number of Jesuits, well skilled in the mathematics, he sent them with honours and pensions on this important mission. Among the rest, was De Fontaney, professor of mathematics in the king's college; with Gerbillon, Bouvet, and Le Comte, afterwards celebrated for their labours in the east. They went first to Siam, and from thence proceeded, in a Chinese junk, to Ning-po, on the coast of China. The mandarins at that port received them with politeness; but the viceroy declared it unlawful for native vessels to bring Europeans to China, and threatened to send the missionaries back, and confiscate both ship and cargo, Verbiest, on hearing of this, memorialized the emperor, representing that they were men skilled in the sciences, and his brethren. To which the emperor replied, men of that character must not be expelled my dominions. Let them all come to my court: those who understand the mathematics, shall remain about my person: the others may dispose of themselves in the pro vinces, as they think fit. On the receipt of this order, the viceroy was VOL. II. (1838.) No. III.

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obliged to send those men to the capital with honour, whom he had intended to expel with disgrace."

We shall not trace, even in outline, the several fortunes which have characterized the history of Catholic missions in China down to this day. It must suffice, when we state, that certain differences which arose between themselves proved injurious to the common cause that even now there are many thousands of professed Catholies among the natives of the empire, (in Peking alone, says our author, there are twenty-six thousand, over whom two French priests preside,)-and that when the rulers do not suspect the presence of Europeans, they are very indulgent to the native Christians,-their jealousy being rather excited in regard to European influence and encroachment, than the peculiarities of the Christian religion. Indeed our author thinks that should the Catholics succeed in forming a native clergy, competent to discharge the duties of their office, their cause may rally; and altogether, considering his creed, Mr. Medhurst is a liberal interpreter and narrator. In justice to his consistency, however, in matters of religious faith, and as is due to those who patronise his exertions, or have any connection with "The London Missionary Society," whose servant he is, we quote his concluding observations with regard to the body of Christians who have so long laboured in behalf of the Chinese.

"On the whole we may conclude, that the Romish missionaries, from first to last, have been rather solicitous about the quantity, than the quality, of their success; while they have displayed a spirit of timeserving compliance with the prejudices of the heathen, and failed to exhibit Christianity in its most inviting form to the nations. Had they succeeded in establishing their religion throughout China, we question whether, from their known bigotry, they would not have presented insurmountable obstacles to the efforts of protestant labourers. If anything earthly could have contributed to success, they had certainly the fairest opportunity of realizing their object; the power of numbers, the influence of wealth, the patronage of Christian kings, the attractions of a showy worship, and high scientific attainments, all promised fair for the accomplishment of their design. They have, however, partially failed; and, in their failure, read us a lesson, not to make flesh our arm, but to trust in the living God, who worketh all things according to the counsel of his own will. At the same time, we are not to be discouraged by their repulse: the laws which proscribe them, do not necessarily affect us: some of their practices, against which the Chinese excepted, we shall not imitate; such as the celibacy of the clergy, and the cloistering of women; the interference of a foreign potentate, with the authority of the emperor, will not be promoted by us; the Scriptures will be made the standard of judgment, and reason and conscience alone appealed to. Instead of beginning from the top of society, we propose commencing from the bottom; and aim to influence, first, the extremities, and then the heart of the empire. With the love of Christ for our motive, and the salvation of

souls for our end; employing Christian benevolence, and Christian intelligence, as the means; and depending simply and solely on God for his blessing, we hope and believe, that though slow, our work will be sure, and finally effectual."

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We offer no opinion upon this statement, but would have those who may sneer at the idea of converting the Chinese to a belief in the Christian religion, as being most chimerical, to remember that not only what has happened may happen again, but that in so far as human efforts go, the experience, the failures, if you will, of the past, may indicate a sure and certain method of procedure for the future.

It would be wrong while upon this part of our author's work to overlook a circumstance from which he draws encouragement, but which at first sight presents nothing but grounds for despair. We have seen how he takes comfort even from the immense multitude of people that inhabit the Chinese empire, in reference to the conversion of the whole. But what shall be said to the constant and prodigious increase of the people, in the meanwhile; an increase that may be thought to proceed at a pace which no missionary exertions can ever be expected to overtake? Let our author be heard on this point.

"It has been before observed, that China, partly by additions to the number enrolled, and partly by the preponderance of births over deaths, has doubled its population several times during the last century. Such has been the rapidity and extent of the increase, that all the waste lands, within the empire, capable of cultivation, have been occupied; and the surplus population, unable to gain a subsistence at home, have been compelled to emigrate by thousands every year, to the islands and countries around. Now, the number of inhabitants is still increasing, and the Chinese in spite of their exclusive and restrictive system are bursting forth on every side, and, without our asking it, are coming in contact with Christians, and seeking shelter under European governments, where missionaries may labour unimpeded and unprohibited among them. If ⚫ the same causes continue to operate, without any counteracting influence, there seems nothing to prevent the Chinese from crowding into the British possessions in Hindostan, and, under the mild and just sway of our Indian rulers, multiplying still more fast and plentifully than they have done in their own country. They have already their hundreds of thou sands in Siam, and will soon occupy Birmah, Pegu, and Assam. They have long colonized the islands of the Malayan archipelago, and what should hinder them from pushing on to New Holland, where millions of acres await their assiduous and energetic cultivation; while the extensive and fertile regions of New Guinea and New Ireland lie still more contiguous to their mother country. A nation increasing as does the Chinese, cannot be long confined within narrow bounds, and restriction with them is impossible. Imperial edicts are already weak and inefficient, but will 1 soon be flung to the winds. Hunger cannot be controlled, and necessity