the settlements of the Archipelago and Siam. Afterwards, when the few native members of the Protestant church at Canton were dispersed, the press was transferred to Singapore, and thence the distribution of books on the coast was still continued with gratifying results. The people read them with avidity, as though they were thirsting for the waters of life. So eager

were they to receive them, that the emperor became desirous of knowing their contents; and though he at first simply pronounced them to be "unclassical," on a recent occasion, when a successful attempt was made to scatter the word of eternal life by means of books, an edict was issued, complaining of the intrusion. But no

edict promulgated by the emperor of China, is sufficiently authoritative to prevent his subjects from receiving these publications. Recent events, moreover, have opened a highway for them, not only on the coasts, but into the very interior of China. Means only now are wanting. These obtained, and books and missionaries may unite in the hallowed work of evangelizing China. And they may go forth in the sure and certain hope that the best results will follow. Let true Christians but arise to the rescue of these benighted wanderers of the human race, from the shackles in which they are bound, and they, by the blessing of the Holy Spirit resting upon their labours, will be set free. Difficulties may be in the way, but Christian love and zeal can readily surmount all these. China is a field open to Christian heroes and martyrs, and who are more irresistible than they? Fighting under the banners of Christ, they can command the

victory over all the powers set in array against them. Let them, then, advance to the very centre of Satan's empire, and they will not fail to pull down the ensign of the great dragon. Let all the churches under the immediate influence of the Divine Spirit unite in this great work, looking upwards for a blessing, and it must be accomplished. China, hitherto one of the strongest holds of Satan, will then become a section of the "kingdom of our God, and of his Christ."*

MOHAMMEDANISM.

It has been urged, that practical toleration is a principle on which the Chinese government is founded. Would that history bore out this assertion, for then had the gospel long ago have found its way even into the centre of China. Unfortunately, however, it only holds good so far as false religions are concerned, and to them only in a limited sense. Still, it is a remarkable fact, that while the government of China has watched over the proceedings of Protestants with a jealous eye, it has permitted the growth of false religions; and even of Mohammedanism. It can only be accounted for by the facts, that Christianity alone is calculated to overthrow the hollow system on which the government is based, and those by which it is surrounded; and that the carnal mind is enmity against God, and the everlasting gospel of his Son Jesus Christ.

* For more ample details concerning Protestantism in China, the reader is referred to the last chapter.

In the early ages of Mohammedanism it was promulgated by the sword. The motto of that false prophet was- "When ye encounter the unbelievers, strike off their heads, until ye have made a great slaughter among them; and bind them in bonds; and either give them a free dismission afterwards, or exact a ransom, until the war shall have laid down its arms. The immediate successors of Mohammed followed his line of policy, and all his followers for ages burned with proselyting zeal. A short time after the death of Mohammed, his faith entered the western provinces of China; but its progress was inconsiderable till the ninth and tenth centuries, when some Arab merchants formed several congregations among the Chinese. Under Kublai-khan's reign, also, the highest mandarins were chosen from amongst the Saracens ; and they would not fail to endeavour to propagate their doctrines. These so far gained credit, that to this day some few Mussulmans are to be found in almost every large city of the empire; but they possess small influence over the idolatrous community. Hence it is that they have been generally left by the government to live, and to enjoy their opinions, unmolested. No emperor, however, except Kub-lai, has favoured them; nor is it likely that they will ever become a predominant sect. In some places they have built mosques, as in Canton, Kan-suh, and beyond the Yellow River, on the banks of the Great Canal; but they generally appear to be despised by their fellow-countrymen. Moreover, they are not very strict Mussulmans, for they wear

the same dress, eat the same kind of food, pork excepted, and perform nearly the same ceremonies as the multitude.

THE JEWS IN CHINA.

In the works of Benjamin of Tudela, it is mentioned, that some Jews had settled in the Chinese empire. This information is essentially correct, for Gozani, one of the Portuguese Jesuits, visited their synagogue, which is at Kae-fungfoo, the capital of the province of Honan. They are called the Taou-kin-keaou, "the sect that extracts the sinew." Father Gozani sought to obtain a sight of the manuscript of the Pentateuch which they had in their possession, and of which they read a section every sabbath, but in this he did not succeed.* When they read it, he observes, they cover the face with a transparent veil, in memory of Moses, who descended from the mountain with his face covered, and who thus published the decalogue and the law of God to his people. The fact of their reading it in public may serve as a key to the analogies drawn between the decalogue and the commandments ascribed to Budhu, etc.; for these Jews are said to have reached China two hundred years before Christ. The sect attracts very little attention, and remains entirely unnoticed by the government, although they still adhere to the traditions of their fathers, and conform to many points of the law.

*This has since been seen; but all attempts to obtain a collation of their Scriptures with ours, have failed.

See pages 105, 106.

THE NATIVE CHINESE SECTS.

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There are various sects among the Chinese, which may be termed semi-religious, semi-political. Among these are the Pih-leën-keaou, or "the white water-lily sect," which sprung from Budhuism, and use the lotus as a badge of their order; the San-ho-hwuy, or "triad society," so denominated from the three ruling powers of the universe, heaven, earth, and man, and which is said to have sprung up from the former ;-the Tsing-cha-mun, or tea sect," who burn incense, make offerings of fine tea, bow down and worship the heavens, the earth, sun, moon, fire and water, Fŏ, and their deceased parents;—and a sect which has for its title "The wonderful association." The members of all these sects have been persecuted at various times for designing to subvert the government, and the effect does not appear to have been without a cause. This is especially the case with the Pih-leën-keaou, and the San-ho-hwuy; the former of which have frequently broken out into open rebellion; and the latter have for their ostensible object the overthrow of the Tartar dynasty, which they are bound by oath to effect, either sooner or later. The members of the Sanho-hwuy have secret signs, like the clubs of the Druids and Freemasons in England, by which they make themselves known to each other, and are bound in duty to afford mutual assistance. The very essence of their creed, likewise, consists in the explanation of some unintelligible symbols, in which three powers, three virtues, and three determinations, are always traced.

That associations of this nature should be