demi-gods, and the sages of heaven and earth, will all be assembled in that sacred spot. But in that kingdom, there are no women, for the women who will live in that country are first changed into men. The inhabitants are produced from the lotus flower, and have pure and fragrant bodies, fair and wellformed countenances, with hearts full of wisdom, and without vexation. They dress not, and yet are not cold; they dress, and are not made hot. They eat not, and yet are not hungry; they eat, and yet never know satiety. They are without pain and sickness, and never become old. Enjoying themselves, at ease, they follow Buddha, gaily frisking about without trouble. The felicity of that kingdom may be justly considered superlative, and the age of its inhabitants without measure. This is the paradise of the west, and the way to obtain it, is the most simple imaginable; depending on one sentence, O-me-to Fuh (Amida Buddha); yet the world will not take the trouble to seek this good so easily attained; but put on their iron boots, and go in quest of another road."

The easy terms on which this bliss may be obtained.

"Swear, then, that you will henceforth repeat the name of Buddha, and seek to live in that western world of joy. Give up books and classics, for others to fag at; leave the thousand roads for others to toil in. Beyond this sentence, 'O-me-to Fuh,' you need not a single word. Let each seek a retired room, and sweep it clean; place therein an image of Buddha; put incense and pure water, with a lighted lamp before it; whether painted on paper, or carved in wood, the figure is just the same as the true Buddha; love it, as your father and mother-venerate it, as your prince and ruler. Morning and evening, worship before it with reverence; on going out, inform it; and on returning, do the same. Wherever you travel, act as in the presence of Buddha. Whether you eat or drink, offer it up first to Buddha. Raising the eye, or moving the lips, let all be for Buddha. Let not the rosary leave your hands, or O-me-to Fuh, depart from your mouths. Repeat it with a loud voice, and with a low one; in lines of six words, and four words; quickly and slowly; audibly and silently; with clasped hands, and with bended knees; when fingering the rosary, and when walking in the road; when in a crowd, and when alone; whether at home or abroad; whether at leisure or in a bustle; whether sitting or lying; repeat it, even, in your dreams. Thus to repeat it, will move your feelings, and make your tears to flow; thus to repeat it, will inspire the celestial gods with awe, and the terrestrial demons with reverence; thus to repeat it, will make heaven rejoice, and the gods be glad. At the sound of Buddha's name, the palace of the king of devils moves and shakes. At the sound of Buddha's name, the wood of swords and the mountain of knives (in hell) will, for you, be beaten as small as dust. At the sound of Buddha's name, hundreds and thousands of miseries will all melt away. At the sound of Buddha's name, the debt of gratitude to parents, princes, superiors, and bene. factors, will all be paid. The man who would squeeze out the oil, must grind the more forcibly: and the mariner, who would stem the swelling tide, must ply the oar more vigorously. If you realize, behind you, the boiling cauldron of hell, and before you the lotus pools of heaven, though all the world should try to prevent your repeating the name of Buddha, their efforts would be entirely

vain."

And then too the system nourishes troops of idle priests, who, while they are shut out from the road to high advancement, extract a dronish livelihood from the benefactions of the industrious. These, for the sake of their own pockets, will strive to multiply the votaries of Buddha.

The most prominent features then of the Chinese superstitions seem to be, an earthly and grovelling liberality, a constant and hasty termi nation to the material, the developments of a moral nature not unaptly represented by the obesity and fleshiness of their persons, and a pueri. lity which appears more conspicuous in the following narrative than any description could paint.

VIII.

2 P

"The Buddhists have taken advantage of this prevailing sentiment, and have grounded on it a variety of superstitious services. In the first place, they induce survivors to call in their aid, at almost every funeral; that the souls of their deceased relatives may be released out of purgatory, and be enabled to avail themselves of the provisions presented. But, not content with persuading private families to employ them, these fellows have succeeded in getting up public services, on behalf of the wretched ghosts, who have no posterity to provide for them. This, they put forth, as entirely a benevolent undertaking, and solicit subscriptions for it, on charitable grounds. The ceremony is generally performed during the seventh moon; and as each district, tything, and street, has hungry ghosts of its own, so each locality must have a separate sacrifice. A committee is appointed for collecting the funds, and laying in the necessary provisions. On the day fixed for the ceremony, stages are erected; one for the priests, and one for the provisions; flags and lanterns are displayed near, while gongs and drums are beaten, to give notice to the forlorn ghosts, that a rich feast is provided for them; and then the priests set to work to repeat their prayers, and move their fingers in a peculiar way, by which means they believe the gates of hell are opened, and the hungry ghosts come forth to receive the boon. Some of the spectators profess to be able to see the opening portals, and the scampering demons, pale and wan, with hair standing on end, and every rib discernible; hurrying up to the high table, and shouldering away the baskets of fruit and pots of rice, or whole hogs and goats, as the case may be ; and turning with satisfied looks, as if they had enough to last them, till the next anniversary."

"When the priests have gone through their service, and the ghosts are supposed to have been satisfied, a signal is given, and the rabble rush forward to scramble for what the spirits have left, which is, all the material part of the food. It is amusing to see the eagerness and agility with which the mob seize on these leavings; for, although the stage is generally twenty feet high, with the boards projecting about two or three feet beyond the head of the poles, the more expert manage to mount the high table, and engrossing what they can for themselves, bear it off, imagining that food over which so many prayers have been said, must be attended with a blessing. It is curious, however, to observe, how hypocrisy creeps into a religious service of so anomalous a character. The provisions consist of fruit and confectionery, with rice and vegetables, piled up in basins and baskets, which, to the eye, appear full to overflowing; but in reality, the hollow of each vessel is filled with coarse paper or plantain stalk, and the provisions are only thinly scattered over the top. On being remonstrated with, for thus deceiving the ghosts, the worshippers reply, that the spirits who are invited to the feast know no better, and by this means they make a little go a great way."

So little do they deserve the name of religions, that they have not laid the fundamental truth on which all religion must rest, the existence of a First Cause, the Author of all life, and Ruler of his creatures. They have left the Chinese a nation of speculative atheists. They have taught them to pay divine homage to those who are confessed to have lived and died as mere men on earth,-Confucius, Laou-Tsze and Buddha, and to innumerable idols. It has left them without any provision for a future state-Confucius declining all consideration of the subject, Laou-Tsze filling the invisible world with frowning spectres, and Buddha closing his golden dreams in the dark night of annihilation. Let then the votaries of "eternal all-sufficient reason" out of China see to how ruinous a course of action they are prompting their fellow-men, when they strive to depreciate Revelation, and let the friends of Revelation see how strong are the obligations incumbent on them to strive to fill the Chinese empire with that book which can alone savingly supply all that is now wanting in the provision for the religious necessities

of her millions, fill the dark vacuum with the news of an ever-present God, an atoning sacrifice, a living Saviour, a free and sanctifying Spirit, and a holy Heaven.

The succeeding chapters, since they do not consist, like the foregoing ones of a summary of facts, but rather of attenuated detail, will need a less extended notice. Not that these details are in themselves uninteresting or unimportant but they will not bear curtailing-they should be read as a whole. From the ninth to the fourteenth chapters we are furnished with accounts of the endeavours already made, in various ages and by various denominations, to introduce the gospel into China. Credible tradition asserts that the Apostle Thomas preached the truth to the Chinese with success. How cheering to anticipate, that amongst the innumerable hosts who shall come from the North and South, the East and West to sit down with Isaac and Jacob in the kingdom of their Father, many Chinese will be seen standing around the primitive believers, who went every where preaching the gospel, as their joy and crown of rejoicing in the great day.

The next notice of the introduction of the gospel into China is given by the tablet found in 1625.

The sixteenth century witnessed the next invasion made upon this portion of Satan's usurped dominions by the Romanists. The noble Xavier just landed and poured out, in martyrdom, his blood as the seed of a future Church. A devoted band of men, undaunted by his reception followed in the footsteps of Xavier. Amongst these we notice with honor the names of Valignani, Rogier, Ricci, Schaal and Verbiest-men of whom the Christian world may be proud, whose communications now extant are a rich treasure, from which a large collection of jewels might be called.

The pleasing prospects of this mission were dashed by the disputes which arose among its agents. They were referred both to the emperor and the pope. They differed in judgment and the pope assumed a tone of authority which the emperor would not brook, and he used violent means to suppress Christianity and drive the missionaries from his shores. It is only when the essential feature of Christ's kingdom"my kingdom is not of this world," is preserved that it is fitted for universal extension. Once link it to a secular power and collision and jarring with national interests must follow. The state of the Catholic communities at present existing in China is thus lamentably pourtrayed. "The present race of adherents to the catholic missions in China, whatever the original converts may have been, are, it is to be feared, sadly deficient, both in knowledge and practice. Deprived, for the most part, of intelligent instructors; left generally to the care of the native catechists, who are not much better than themselves and adopting the Christian profession mainly as the result of education or connection, it is hardly to be expected that they would excel, either in grace or zeal. The modern missionaries, in admitting members, merely require an outward profession, without insisting on a change of heart, or scarcely a reformation of life; the Scriptures are not placed in the hands of the people; religious services are conducted in a language which the generality do not understand; ceremonies are frequent, and public preaching rare; while, from the laxity of morals too common in their communities, we much fear, that the catholic converts, in the present day, are very little better than the surrounding heathen."

Here then experience loudly warns us, by the sad consequences that are likely to follow, against the practice of admitting church members,

merely on a profession of faith, without insisting on the exhibition of scriptural evidence of a change of heart.

Drs. Morrison and Milne were the next champions who entered this field of combat. The detail of their labours given in the tenth chapter, should be read with earnest prayer for grace to imitate the example of humble yet ardent piety, untiring, unconquerable perseverance, which there stands out so prominently to view. Nor were their labours unrewarded. They waited patiently for the harvest, and the harvest came. Their endeavours were successful in an increasing ratio according to the proportion of time and labor expended.

On the death of Dr. Morrison persecutions arose which scattered the little native flock. Our author, when the storm had a little abated, proceeded to Canton, to rally them, which he found "a delicate and difficult task" owing to the jealousy of the local authorities. He found that during the sifting which persecution had given the little flour some chaff had been blown away, while the good grain was improved by winnowing. Our author justly expostulates against the neglect with which Canton, once called by the friends of missions" the most important station upon earth" has been treated by the British Churches.

The mission to Malacca is the next subject of narration. Malacca is one of those outposts in which Chinese emigrants are found unrestricted by those regulations, which, in their own country, hold them at such a distance from foreign influence. Here greater success has attended the efforts made for their conversion than in Canton. All missionary experience verifies the obvious principle that, to secure success where extraordinary difficulties impede the progress of the truth, extraordinary efforts must be made. This principle however has been too often lost sight of, by missionaries, in selecting their field of labor, by Missionary Societies in stationing out their agents, and by the church in estimating the success of her labours.

The mission to Batavia next occupies our attention. As this was the author's own station, he gives us a circumstantial account of the progress of missionary work here. It needs but little discrimination to discover the testimony of an eye witness. This feature of the laws of evidence, is of great importance as a branch of witness to the genuineness of the New Testament writings. A full confirmation of the justness of the masterly remarks of Paley on this subject may be obtained by perusing carefully the accounts given here of the several missions to which our author alludes.

The account of Batavia, developes the laudable perseverance of our author in his "labours of love," and shews him to have possessed a large share of that holy ingenuity which induces the trial of a variety of expedients, to arouse and secure the attention of those whom we desire to benefit. Still the breaking up of the fallow ground, the sowing the seed and the rooting up the weeds occupied a long portion of time during which no fruit appeared. The hasty in pronouncing on the issues of a mission would have deemed the labour lost, and the continued barrenness a loud call to remove. But our author more wisely waited for the early and latter rain, and the rain came, and the seed appeared again in the interesting and increased form of good fruit.

From the fourteenth to the twenty-first chapters our author has occupied his volume with the Journals of a voyage which he took along the east coast of China, to discover what facilities existed for the distribution of Tracts and Scriptures, and of a similar expedition by Mr. Gutzlaff. The results of both these expeditions fully justifies the assertion of our author that the gates of China are open, or at least that such a breach may be found in her wall of separation as will allow us to bear in large numbers of the precious Volume of saving Truth if we are prepared to enter.

In every country, missionary work takes its own peculiar form and mould. The details of operation in one region will not serve as law for another. It seems that the labours of the press are likely to be more availing to the evangelization of China, than the discourses of the pulpit. The general education of the people, their value for printed books, the universal intelligibility of the written language, and the ease and small expense with which copies of works can be multiplied in China, all serve to facilitate the efficiency of the press. After perusing these journals we cannot but feel that the plan proposed by our author, of employing a Missionary Ship, a "messenger of peace" in making short voyages along the coast to distribute religious information is both practical and prudent, important and demanding immediate attention, and we ardently hope that the day is not far distant when the project in all its benevolence and promise will be realized*, till the worship of Buddha, which first wormed its way into the empire by the distribution of books, shall, in company with the other national superstitions, be swept off from the face of the country, or be consumed by the "brightness of his coming, whose right it is to rule."

The work concludes with two chapters enumerating the existing wants of the Chinese Mission. Ample employment could be found for a large band of devoted Missionaries who should either settle down to the regular instruction of the emigrants in the colonies, or make desultory itineracies along the coast, distributing Scriptures and preaching the Gospel; pious physicians, who by their benevolence and skill in healing the bodies of men, should win their confidence and induce them to listen to their message respecting their souls, are extremely desirable. While teachers well versed in the business of education, might be extremely useful in improving the present inefficient system of instruction. And abundant evidence is adduced to shew that the present version of the Scriptures needs a thorough revision, that it may be made intelligible, idiomatic, and pleasant reading to the natives. May the Spirit of benevolence and devotedness be so poured out on the Church of Christ that these desiderata may soon be supplied. In taking our leave of Mr. Medhurst we can assure him that we have not perceived any necessity for the apology he makes in his preface for the defects of his style. The style of this work is clear, manly and strong; uniting the dignity and lucidness which become the

Will none of our wealthy merchants devote a ship for this purpose? Let Calcutta, so long infamous for carrying on the opium trade as a mercantile speculation, wipe off the stain by consecrating one of the clippers now, we hope, soon to be no longer needed to this holy purpose.-ED.