respects, this to recommend it,-That if is written in an Evangelical strain. They form a series of discourses, which not only exhibit the doctrines and duties of our holy religion in a clear and striking light, but are calculated to enrich the mind with useful knowledge in regard to the peculiar truths of the gospel; and serve as an antidote to the pernicious influence of many modern sermons, which possess almost nothing of Christianity but the nante. The selection has been made from sermons formerly published by English Divines, in the course of the eighteenth century. The authors, many of whom, as Stennet, Whitaker, Pike, Braine, and Bradbury, are well known by their other writings, were men eminent for ministerial endowments, and whose praise hath long been in the churches. The greater part of the discourses were originally printed in detached pamphlets; and are now so rarely to be met with, that it was with great difficulty that copies of some of them could be procured. One of them only has ever appeared in any other collection. We have only to add, that these volumes are affectionately recommended by the venerable Dr. Erskine, of Edinburgh; by the Rev. James Peddie, Minister of the Burgher Seceding Congregation in Bristo Street, in that city, and by the Rev. Arch. Bruce, sof Whitburn, Tutor in Divinity to the Antiburgher Synod.

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VOL. X.

RELIGIOUS

RELIGIOUS INTELLIGENCE.

MISSIONS IN CHINA.

It is well known that Catholic Missions have been long established in different parts of China; and the following Extracts, trom the latest accounts, will be found interesting to many of our Readers. We are well aware that Missionaries do not preach an unadulterated Gospel, that their zeal is mixed with ignorance, and their devotion with superstition: still, however, we cannot but hope, that in the day when all their “wood, hay, and stubble" is consumed, there will be found some gold, silver, and precious stones remaining.

CHRIS IANITY, according to the Roman Catholic Communion, was established in various parts of China in the 16th century, by the labours of the Jesuits; and after a variety of difficulties, and persecutions, before the end of the century just closed, there were reckoned 200,000 nominal Christians in various parts of China. In the province of Sutchin only, from 1791 to 1795, about 6250 adults received baptism, and 11,000 infants; and from 1796 to 1799, above 6000 professed to be converted from Paganism to Christianity.

SUTCHIN

A revolt was excited in this province in 1798, which seemed to be nearly extinct by the end of 1799; but, at the beginning of 1800, they suddenly arose again, and penetrated into parts where they had not hitherto appeared. This revolt became a great obstacle to the Missionaries in the exercise of their holy functions, on account of their being thereby exposed to the danger of being apprehended or plundered by the rebels, as well as by the soldiers who went in search of them in all parts.

Many Christian settlements could not be administered to for more than two years on this account, as the Christians, as well as the Pagans, were frequently obliged to abandon their habitations, to escape the fury of the rebels. M. the Bishop of Caradre, whose health had been but in an indifferent state for three or four years, hoped to enjoy a little repose after administering, with much la bour, to the Christian settlements under his protection; but per. ceiving the Christians in danger, from an irruption of the rebels, he sacrificed his own personal safety for the salvation of his flock, administering to them the sacraments, to inspire them with Christian fortitude; but, in the month of June, he became so ill that his life was considered in danger.

In July, the apprehension of leaving his see destitute of a bishop induced him to consecrate M. Dufresne; who had been elected Bishop of Torbraca, and his coadjutor.

The Christians had every thing to fear, on the part of the rebels; yet, sooner than join with them, they chose rather to expose themselves to death, as victims to their fury. Although some Pagans had denounced them as suspected, yet from the government they experienced no ill-treatment, as they could not be reproached with zuy crime, except an attachment to their religion.

The

The province of Kouei-t-cheou, which is also intrusted to the care of French Missionaries, contained only about six or seven hundred Christians. Religion had begun to be established in Koueiyang, its capital, about four or five years. Here a persecution arose from the following circumstance: A catechist of Sutchin, named Laurent Hou, who was sent to fortify the Neophytes and exhort the Pagans, had been put in prison; but was afterwards liberated and remanded back to his province. Two or three months after his arrival at his home, he returned to Kouei-yang, and brought with him a Christian widow, aged sixty-three, to instruct persons of her own sex. Two years had elapsed, when, in the month of May, 1800, he was again involved in a fresh persecution, which broke out on the following occasion: - A Pagan of rank and fortune became the sworn enemy of the Christians, because his elder brother had embraced their religion. Speaking with the deputy-governor of the province concerning the Pelienkian rebels, who were said to have introduced themselves into a market in the neighbourhood of the city, and even into the city itself, he availed himself of this circumstance, to represent the Christians as sectaries, whom he suspected to be partizans of the rebels, mentioning their names, and the houses wherein they held their assemblies, &c. This governor, anxions for an opportunity of displaying his zeal for the safety and welfare of the Emperor, by his exertions against the rebels, took the resolution of acting vigorously against the persons denounced; and, as the principal governor was absent, he found little or no difficulty in bringing over the civil and military mandarins into a a coincidence with his designs; and accordingly torty-eight of them, at the head of 3000 soldiers, on the night of the 6th of May, broke into the house purchased by the Neophytes, under the name of the catechist Hou, to hold their assemblies. A rumour being spread, that the rebels had entered it, threw the whole city into the greatest consternation; when, (upon searching the house, they could only discover three persons, with some books and other articles appertaining to religion. The men they fettered, and carried off their effects; from thence they proceeded to two other families, chaining in all twelve persons, among whom was the old school-mistress.

These confessors were conducted to the Pretorium, and examined; where they were declared not to be rebels, but simply Christians. The mandarins were confounded and mortified at have ing made so great a bustle to no purpose, and expected no other recompence but a reprimand from the chief governor. But that it should not be said that they acted against the innocent, five of the Neophytes were confined in the prison for great criminals; and the rest (the widow excepted, who was put under the custody of a Pagan woman) in that wherein those were cast who were not condemned to death or exile. On their refusing to apostatize and trample on a crucifix, as the price of their liberty, they were buffetted, beaten with sticks, and otherwise cruelly tormented. The catechist Laurent, being considered as their preacher and chief, was treated with the most rigour. All suffered with constancy, nay, with joy. The deputy-governor, who supported these proceedings, in opposition to the advice of the other mandarins, thinking himself obliged in honour to treat the Christians as criminals, resolved within himself on their destruction; and, to that end, drew up a weibal process, in which he inserted whatever he thought would 4 D 2

Serve

serve his purpose: sentencing Laurent Hou to be strangled, six to perpetual slavery beyond the empire, and the rest to banishment in their provinces for three years. The widow lo, on account of her age, was sent home to her own country. The Emperor confirmed the sentence. The governor and other mandarins sought no longer after the Christians; but, to prevent the people from embracing their religion, posted, on the gates of the city, the ancient edicts of former Emperors against the Christian religion; and gave orders to certain persons to denounce the Christians in their neighbourhood, under pain of being punished, if any were found who had not been denounced. Shortly after the governor had received the confirmation of his iniquitous sentence, he was accused, by the commander in chief, of having sent him only raw and undisciplined soldiers to oppose the rebels; in consequence of which he was degraded and conducted in chains to Pekin; and as he had made up a verbal process, according to his own caprice, without any signatures to the depositions, the confessors appealed to his successor, and obtained their liberty. During the last administration, i. e. from the month of September 1799, to July 1800, there had been 1386 adults baptized, and 456& children.

COCHIN-CHINA,

In the summer of 1799, the King of Cochin-China recovered the city and port of Quinhon; but a violent tempest having dispersed his flect, prevented him from deriving from this victory all the advantages he expected. Having however repaired his marine, there is every reason to hope that he will repulse his enemies and recover his kingdom; the mere so, as the usurping parties are di, vided amongst themselves. The kingdom and the mission have to deplore the loss of that invaluable man, George Pigneaux, born at Guise, in the diocese of Laon, Bishop of Adran, and Vicar Apostolic in Cochin-China. This prelate never abandoned the lawful Sovereign. In his greatest reveries of fortune he rendered this prince such important services, that he looked on him as a father; and obtained such an ascendency over his mind, as to correct the violence of his temper and love of wine and so implicit a con. fidence did he place in him, that in 1785, he intrusted his only son and presumptive heir to the throne to his care; who accompanied him to France, to implore succour of the king. Though so highly honoured by the sovereign, and all the court of Cochin-China, and so much beloved by the people, this prelate did not meet death with the less joy. "You see me," said he to the Missionaries who assisted him," 166 you see me arrived at the end of this tumultuous career; which, notwithstanding my rej ugnance to it, I ran so long. Behold, my labours are about to end, and the reward of them to begin! I willingly quit this world, in which I was thought to be happy, esteemed by the people, respected by the great, and beloved by the king; but I regret not all these honours, which are nothing but vanity and affliction of spirit. Death will procure me that peace and repote which is the only object of my desires : I await it with impatience. It I could be still useful on earth, I would not refuse my labour. I submit to all the crosses which I have always found in the midst of grandeur; but if it be the will of God to call me to himself, I shall attain the height of my wishes. Although I fear his terrible judgments, I have the greatest confidence in his mercies," At length, after a lingering illness of three

months,

months, during which his invincible patience, fervour, and fortitude, at the prospect of death, were the objects of admiration and edification to every one, he expired on the 9th of October 1799.

The interment took place on the 16th of December; at which the altar and the throne combined to render to the deceased prelate the honours due to the rank he held in the church and kingdom.

The whole of the king's guard, amounting to upwards of 12,000, exclusive of those which belonged to the young prince, assisted, under arms, arranged in two lines, with the cannon of each com, pany at their head: 120 elephants, with their escort and cornets, marched on both sides, with drums and trumpets; a prodigious number of torches, &c. illuminated this mournful procession, w which was followed by no less a number than 40,000 persons, Pagans and Christians.

The king, attended by all the mandarins of the different corps, and what must appear extraordinary, even his mother, his sister, the queen, his children, and his concubines, nay, all the ladies of the court, thought chat, to testify their regret for the loss of so extraordinary a man, they might set aside the ordinary laws of etiquette to accompany him to the grave.

When the religious ceremonies were concluded, the Missionaries retired, and the king, after a funeral oration had been read, with a majestic and solemn air, grief painted on his countenance, advanced to pay his last farewell to the prelate; in the doing of which the tears flowed from his eyes in such abundance, that a great mandarin, who was never seen to shed a tear, exclaimed, "Although we were unmoved at so affecting a scene, yet who can refrain from tears at seeing the king weep!"

The day of his interment was a day of mourning throughout all Cochin-China. Christians as well as Pagans, of all ranks, rich and poor, all wept for him, who had been the benefactor of all, without distinction of religion or station

In 1798, the son of the usurper excited a violent persecution, not only in the part of which he still retains possession, but also in the interior of Tonquin; but, at present, he is too much occupied in preserving what remains to him in Cochin-China,. to waste any part of his time in hunting after Missionaries, or tormenting Christians. He has, moreover, a commander at the head of his troops, who is more the enemy of those who solicited this edict against the Christian neligion, than of those who profess it. This mandarin, who is the maternal uncle of the young tyrint, and the greatest warrior in those parts, perceiving one day, near the court, a number of men beneath the canga, said, "Where have they seized on so many thieves at a time?" It was answered, that they were not thieves, but Christians, whose religion the king had forbidden, under pain of death. "How !" replied he, "condemned for being Christians! Can their religion be any crime against the govern ment? Do they not pay taxes as well as others? Do they not ossist at the public works? Do they not bear arms? Do they not go to battle? Do they not follow our standard from north to south? What more can be required of them? Why should we concern our elves about their religion, provided they prove good and faithful subjects? It is we, the disciples of Phat and Confucius, and

An instrument of torture.

especially