tion of the Ly-king, or Book of Rites, they confirmed them. In this dark ritual, the religion of the state is amplified and perpetuated. It serves as the key-stone to the superstitious fabric erected by the crafty and designing, while the remaining Sacred Books may be looked upon as so many pillars reared to sustain the massive weight of the building.

One remarkable circumstance connected with the religion of the state in China must not be overlooked. Already the Christian reader must be aware that the emperor, alike with his subjects, are under the influence of "the old serpent, the devil." In this connexion it is a remarkable fact, that the dragon is the emblem of the imperial dignity. In its most hideous shape it is portrayed upon roofs, temples, ensigns, banners, and robes; and statesmen do not worship any other animal. Surely this great heathen monarch could not have adopted a more expressive device to indicate his allegiance to the "Prince of the power of the air that worketh in the children of disobedience." The Chinese have, indeed, an idea of the existence of demons, and not only speak of Satan, but also sacrifice to him. This, however, is rather out of fear than reverence. Confucius sagely recommends that demons and spirits should be kept at a distance, while all due respect is paid to them; and if any one flatters them with profuse sacrifices, he is deemed a man void of sincerity, and a sycophant.

This worship of the evil spirit answers to that of Seeva, or "the destroyer," among the Hindus; to that of Ahriman, or "principle of evil," among

the Persians; to that of Abaddon, of the Orientals; to that of Apollyon, of the Apocalypse; and to that of Anax Apollon, or "destroying king," of Homer. So closely allied in principle are all the religions of the pagan world; and so evident is it, that all pagan nations, whether of remote or modern times, are under the dominion of Satan. As this enemy has walked over the earth seeking whom he might devour, the millions of China have for ages proved his easy and his willing prey. They are ranged under the banners on which he is triumphantly represented in the shape in which he is described in the Apocalypse, that of a dragon.

A striking illustration of this truth is found in the circumstance that some dark hints prevail among the Chinese that the human spirit is allied to spirits in general, to which it returns after death. This tenet in their creed is discovered in their cosmogony. As, say they, all matter revolves in endless succession, and produces out of its chaos shape, either man, beast, plant, or mineral, which in process of time is added to the great mass: so also the spirit, which is moulded from incorporeal essence, is finally reunited to the great bulk. Alas, how grievously are they deceived!

The desire for happiness in the next world seems to be a stranger to the Chinese breast. They live for this world alone. Nor can this form a matter of surprise, since almost all public instruction is disregarded, and that which is imparted relates to this life only. The only system of morals founded on the above dogmas was

drawn out in the days of Kang-he, and amplified in the reign of his son, Yung-chin. It reads thus:

Pay regard to filial and fraternal duties, that a due importance may be attached to the relations of life.

Respect kindred, that the excellency of harmony may be displayed.

Let concord abound in every neighbourhood, that litigations may be prevented.

Give the chief place to husbandry, and the culture of the mulberry-tree, that food and raiment may be adequately supplied.

Observe economy, that the lavish waste of money may be prevented.

Magnify learning, that the scholar's progress may be facilitated.

Destroy heresy, that the true (or state) doctrines may prevail.

Explain the laws, that the ignorant and obstinate may be warned.

Exhibit a yielding and polite behaviour, that manners may be improved.

Be diligent in employment, that a fixed direction may be given to the industry of the people. Instruct youth, that they may be prevented from doing evil.

Suppress false accusations, that the innocent may be protected.

Warn people against harbouring other religionists, that they may not be involved in their

errors.

Urge the payment of taxes, that you may not have to demand them with importunity.

Extirpate theft and robbery, by promoting the efforts of civil officers.

Settle animosities, that a just value may be set upon human life.

This system of ethics, which constitutes the only religious instruction imparted by the state of China, is appointed to be read every first and fifteenth day of the month, by a mandarin, dressed in his robes of office. For this purpose the military and civil officers meet in a public hall, and after the ceremony of kneeling, they enter into a room, where a mandarin reads the document. Few persons, however, attend; and those who do, look upon the act as a mere ceremony. Hence it may be concluded that the standard of morals in China is very low. It cannot be otherwise, seeing that the mass of the people is left void of instruction, and is simply taught the rules of good conduct by the law. It is nothing more than political morality enforced by rulers, because it serves to establish that authority which they hold over the bodies and the souls of their subjects.

Such is the lamentable condition in which the state religion of China leaves its millions of subjects. It is so fearful, that even some of their own scholars have endeavoured, from a spirit of philanthropy, to apply a remedy. They have made many collections from the pages of writers on moral duties, and benevolent persons distribute such gratuitously among the multitude, who read them with avidity. But the remedy is little better than the disease. These collections, though they contain many truths, are replete with absurdities and

pagan notions; and none of their sentiments are calculated to give an effectual impulse to virtuous action, and still less to lead the wandering heart back to God, the true source of happiness. Hence, like all other heathens, the Chinese are slaves to sin, and ignorant of that liberty, the liberty of the gospel, which alone can set them free. During life, and in the hour of death, they exhibit the awful picture of men very far gone astray from original righteousness: they live and die utterly ignorant of, and consequently without fear of Him, "who is able to destroy both soul and body in hell." They have scarcely, indeed, a notion of future rewards and punishments; and if any prove virtuous, it is upon that principle on which all the tenets of their moralists are founded-self-interest. The present time alone occupies their thoughts; the future is forgotten: for it never entered into the heart of their moralists to conceive, much less to teach, this sublime precept" Take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed? But seek ye first the kingdom of God, and his righteousness, and all these things shall be added unto you," Matt. vi. 31, 33.

SECTION II. TAOUISM.

It has been seen in the preceding article, that the religion of the state in China, and the writings of their moralists, have left the heart universally unaffected. This being the case, human depravity has full scope for action, and the Chinese become an easy prey to the designing. Such

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