It is more likely her arrogant pretensions cover many convictions of weakness, and that those claims will be yielded when that weakness is exposed.

We have sometimes been refractory; on which occasions our Chinese masters have stopped our supplies. Fas est ab hoste doceri. This is a better way of humbling pride, than laying it low in the dust of death; a kinder way of cooling the soldier's blood, than spilling it on the cold earth. Let us hope, if a warlike armament ever approaches these shores, it will direct itself to untercept the supplies of food and money, which fill the imperial troops and treasury, and leave his majesty, "to keep his capital and feel the pressure of scarcity,or to advance and expose it to capture,-or to retire and abdi. cate his throne," if he prefer either of these alternatives, to safe and easy concession. We cannot and do not expect the governments of the present age, to embark in Quixotic enterprises. Such a one, in existing circumstances, would be the invasion of China. Yet if our distance might give us that hearing, which our presence could not claim, we would assure those exalted personages who hold the reins of empire in the west, that if by the united expression of their desires, they could influence the policy of the sovereign of China, their generation would thank them, and posterity honor them. It is a great object, inviting and meriting their concert. They wear in such a cause the triple armor of justice, and though but little good should directly result to their proper dominions from success, they would indulge a great ambition without sacrifice. In liberating China, to how vast a people would they transmit their names, to be ever and ever gratefully remembered and celebrated!

The haughty customs and vague apprehensions before alluded to, as opposing our purposes, would be best overcome, by communicating to the Chinese what we have learned by Revelation. To be sure, it is still more extensively true, that Christianity so far as received, must go to dry up the sources of human sorrow and misery, and to revest the earth with the loveliness and and felicity of Eden. We only mean, in this instance, that a knowledge of the common origin of all mankind, of their one Creator and blood, and the undissevered ties, which in their widest dispersion ever did and will in duty bind them, would be the best auxiliary, and highest guaranty to our success. Such knowledge we are in part able, and every way interested to diffuse. May this great engine of emancipation be no longer neglected. Carefully managed, its operation will be surely and powerfully favorable. The consummation we may not live to see. The generation that surrounds us "in numbers without number," and that new growth of living men which will succeed, may not be blessed by it: but its ultimate approach may be predicted with confidence Its story will fill one of the brightest pages of the world's history. Even on the earliest and

feeblest efforts to hasten it, an interest and a charm will be reflected, strong as that which the splendid career of a hero awakens in the obscure incidents of his boyhood and youth; and lovely as those soft tints, which the gorgeous clouds, lighted up by a setting sun, throw back on the opposite region of the sky.

THE INFLUENCE OF RELIGION in the formation of human character, individually and nationally, is greater than that of any other cause. It is greater than that of political institutions, for these also, are modified by the influence of religion. Al though there is, when minutely considered, so great a variety of religions in the world, they are after all reducible to these three great divisions; the Christian, Mohammedan, and Pagan. In respect of intellectuality and humanity, the Christian nations, both of the old and new world, are far in advance of the Mohammedan and Pagan nations now on the face of the globe. This, we believe, will be generally admitted, and is only to be accounted for by the superiority of the Christian religion, which communicates to the human mind more exalted ideas of the Divine Being, more liberal views of his universal government of all nations, and a more equal and benevolent morality than any other system of religious belief.

In China, the ethics of Confucius operate, perhaps more than the religions of Taou and Budha in forming the national character. And the moral philosophy of the ancient sage, in the hands of the modern scribes and Sadducees of China-the jookeaou or literati, is remarkable chiefly, for contractedness, pride, and selfishness. We do not think that the exclusiveness of Chinese policy is to be attributed merely to the fear of being conquered; but to their contracted systems of religion and ethics. Confucius said, "Fan gan chung," extensively love all, or in the translation of the late Mr. Collie, "show universal benevolence." But a modern annotator of the sage,-like some Christian preachers whom we have heard explain away the precept, "Love thy neighbor as thyself," says that, it is not necessary to love every man, but only to cherish a spirit of harmony, and not to usurp what is convenient to oneself. He makes the injunction merely negative, instead of requiring active benevolence, To love all men with complacency, is not possible, nor is it required by our Savior; but to love all men with a sincere wish to do them good, is possible, and is required.

The heaven and the earth, and the gods and goddesses of China, produce very little reverence or respect in the minds even of the religious. The two powers, heaven and earth, are more feared, than the divine beings whom they worship. They seem often to think themselves as good as their gods. And their offerings, sacrifices and vows, are more like an offer of bribes for the good services of these spiritual beings, than devout worship due from every creature to the Almighty Creator.

The public opinion in China concerning virtue and vice is extremely erroneous and lax. And the sanctions of their moral law, such as it is, are vague and little regarded. The philosophers confine the rewards and punishments of the two powers, heaven and earth, to the present life; and the religionists teach the return of souls to this world. So that the fear of sin, and of death-excepting the natural dread of death -is not generally great among this people. Since the matter of religious belief is so contracted and low and the tone and sanctions of morality is lax and vague, the minds even of the few religious and virtuous, are contracted, selfish, and earthly. When then must be the condition of the irreligious and vicious? They are selfish, deceitful, and inhuman among themselves; and neither the government nor people have any wish to reciprocate good offices with the rest of the nations of mankind.

It is their religious and moral education that leads to this result; not the fear of being conquered. Their ignorant self-sufficiency and anti-benevolent prejudices, lead to their exclusive practice. A knowledge of the Almighty Creator, the common Father and Friend of man, as well as his righteous Judge, such as the Christian religion communicates, would break down the wall of separation, which the false religion and ethics of China have set up between the people of this nation, and the rest of mankind: but nothing else will. Neither commerce nor conquest will effect it. The sword of Britain has opened the land of India to the foot of the merchant and the traveler; but the minds of the natives, generally, are still as exclusive and antisocial as ever. So will it be everywhere, in a greater or less degree, till false religions are removed. We therefore judge that Bible societies and Christian missionaries are the greatest benefactors to the interests of humanity, even in the present life, notwithstanding all that the anti-biblists and anti-evangelicals may say to the contrary.

*

FEROCITY under the pretext of stern virtue. The last monarch of the Chin dynasty, about A. D. 600, spent much of his time with two favorite concubines, and neglected the affairs of his government, which made him an easy prey to the invading army of Suy. He and his favorites were taken prisoners after having thrown themselves into a well, which luckily

* A late Edinburgh Review has an article against the "Evangelical class' in England. The writer, who appears in the character of a sober Christian, characterizes the Evangelicals, as people who make a fuss about Bible and Missionary societies, and are fond of introducing the subject of religion. They declaim against the drama, and "loose professors, but indulge in covetousness, and the pursuits of ambition, which are as contrary to the precepts of the gospel as the things which they condemn. We would not plead for their covetousness or ambition; but in their zeal to disseminate the divine Scriptures; and proclaim universally the religion of Jesus, we think they are quite apostolic and like the primitive Christians. How those Christians who are indifferent or hostile to Bible and missionary operations

had little water in it. Kwang the king who was commanderin-chief, not being present with the division of the army which captured these three persons, sent to Kaoukeung, an inferior general who had made them prisoners, to forward the ladies to him. Kaoukeung said that these two beauties, Chang Lehwa and Kung Kweipin, had been the ruin of the Chin dynasty, and they might prove equally injurious to his royal master, if they were sent to him. He therefore, on his own responsibility, immediately ordered them to be decapitated, which unjust and cruel mandate was forthwith obeyed. This ferocious officer justified the deed by a reference to a similar case in ancient history.

We have just heard of an act of great ferocity in Fuhkeën province. An injured husband cut off the heads of his wife and her paramour, and carrying them in his hands went before the sitting magistrate and avowed the deed, expressing his readiness to die, if the law so required. It is said, that he was not only acquitted, but rewarded for his ferocious virtue.

THE NAME OF JESUS AN OFFENSE.-In conversing with a Chinese the other day, concerning certain Christian books, it was remarked that there was no ground of apprehension concerning the free use of them, for there was nothing bad in them. True, said he; but there is the name of Yaysoo (Jesus), which is an offense to a Chinese. This is a lamentable fact, that the very name of the Savior of the world is disapproved, if not hated by the millions of China, as well as those of Japan. How is this to be accounted for? Is it that the Christians, like the ancient Jews, who have been scattered among the heathen, and dispersed through these countries, have "profaned the holy name " of their God and Savior, and by their evil tempers and wicked ways, caused it to be hated and despised?

We know that "the Society of Jesus" have by their bad principles and practices, converted the very name that they professed to honor into a terin of reproach. The term of Jesuit applied to a man, denotes that he is a crafty, unprincipled, designing person. There can be no sort of doubt, that the universal application of the name Christian to all persons born within certain geographical limits, whatever their principles and character may be, causes the name of Christ to be pro

can reconcile their spirit and practice to the New Testament examples and precepts we know not.

The writer of the paper in question, puts on a grave face, and tell his reader that he is going to bring Evangelism to the test of sober argument, and not of ridicule, which he deems improper in such cases. We also think that religion is too serious a subject for ridicule. One of his profound thoughts is, that a play-actor, addressing the Deity in a mock prayer on the stage, is not more profane than a painter who draws a human figure in the attitude of prayer. Therefore the Evangelicals who decry the stage, are by parity of reason opposed to the fine arts! This acute reasoning appears to us not very far from the ridiculous.

faned; and not only the heathen but baptized infidels in Europe have chosen, because it answered their purpose, to_confound merely nominal Christians with Christianity itself. This, it may be said, is a very natural result. It is so; and the inference seems to be, that it would be better for the cause of the Christian religion that those who neglect or renounce the principle and the practice of the gospel, should renounce the name also. For themselves, it is of infinite importance that with the name they should possess the reality; for God cannot be deceived, and will not be mocked. In vain do we call Jesus, Lord, Lord, if we do not the things which he commands us. He will "have pity upon his holy name," it shall yet be glorious among the heathen; and it will be glorious to eternity, when he shall have separated the chaff from the wheat, and said to all the workers of iniquity-" Depart from me."

Oh, that all professed Christians, and especially those among the heathen in every part of the world, would consider this, re. pent and turn from every principle, temper, and practice, that can justly bring a reproach on the name of Jesus.

Neglecting OR DESPISING THE SAVIOR.- -"The height of rebellion against God is the despising of spiritual, gospel mercies. Should Mordecai have trodden the robes under his feet that were brought him from the king, would it not have been severely revenged? Doth the king of heaven lay open the treasures of his wisdom, knowledge, and goodness for us, and we despise them! What shall I say!-I had almost said, hell furnishes no greater sin. The Lord lay it not to our charge."

(Dr. Owen's Sermon before the British Parliament.) It is to be feared however that, at the present day, it is a charge "that lies most heavily against many who call themselves Christians. Oh, how little do the awful realities of eternity affect the mind of the professed disciples of Jesus,-of him who though he was rich yet for their sakes became poor. Christian ordinances and Christian hopes-how carelessly attended to! The joy in Christ, the union of faith and hope, and the zeal to love God with all the heart, and our neighbor as ourselves, which the first Christians felt-where are they? We have assemblies* of Christians in China, and are permitted to worship God according to the dictates of our own consciences. We rejoice and bless God for these things. But where have we anything that can bear any resemblance to the church fellowship-" the communion of saints," which, in the same matters, appears in the New Testament?

*

The British factory of the East India Company have a chapel in Canton, in which, during their residence here (which is usually_about half of the year), divine service is performed by their chaplain. For several years a similar service has, and still continues to be held in one of the Ame rican houses. The hon Company have also a chapel at Macao, where as likewise at the residence of the Rev. Dr. Morrison, religious worship is observed during their stay at that place.