ble, we have made on this subject. What has been already said in the course of this article will, perhaps, convey a tolerably clear idea of our opinion. We now wish to speak to a few particular points.

The Chinese have been called a nation of atheists; and hence it has been inferred they present singular difficulties to the Gospel. If by atheism, here, is meant a disbelief in the popular superstitions of China, then the remark is partially correct. It is notorious that many of the higher classes do consider the worship of images altogether absurd. In the minds of the lower classes, however, these superstitions have taken deeper root; and hence the images, festivals, processions, &c., which prevail. But if it mean an utter forgetfulness of that Divine knowledge or conviction of which St. Paul speaks, (Rom. i, 19, 20; ii, 14, 15,) then we wholly deny the charge. The literature of China recognizes a divine influence; and the controversy now going on among missionaries in China is in reference to the agent or agents by whom this influence is exerted. The fact that the Chinese mind has, partially at least, struggled up from the reeking abominations of heathenism; and, while receiving the great truth that the world is governed by a superior power, has learned that an "idol is nothing,"-seems to us to present very great encouragement to the Church in her "work of faith and labour of love."

But it is said the Chinese are puffed up with self-esteem and pride. Perhaps a more intimate acquaintance with the history of this unique people would show us that their crime in this respect is, at least, venial. It might teach us to palliate their offence; to remember that China is the oldest civilized nation of the world; that when Europe and America were savage wilds, her halls of literature were thronged with ingenuous youth; and that within her territory the arts have flourished, and the people become wealthy and refined, while most of the surrounding nations have been in a state of barbarism. For our own part, we cannot withhold our admiration from the man, whether Christian or pagan, who respects himself. And the fact that the Chinese carry this feeling to excess, only strengthens the claim they present for our untiring efforts to preach to them the truth as it is in Jesus. It is, moreover, said that the Chinese prejudices against foreigners are so strong that all efforts on our part for their conversion are almost hopeless. Here again we must palliate before we condemn. We have not lost all our nationality; but we submit it to the judgment of any man conversant with China, whether, until perhaps within the last few years, the conduct of foreigners, in their intercourse with China, has been such as to entitle them to much respect. But the remark is not true of the Chinese as a nation. However correct it may be of the Canton mob,

or the riotous seamen on the coast, it is not applicable to the nation at large. A foreigner able to speak the various dialects, if the present restrictions were removed, could travel throughout the empire. We have visited many parts of the surrounding country, where foreigners had never before been, and the people uniformly received us with kindness. China does not hate foreigners. the government restrictions removed this hour, the whole empire would be open to the messengers of the churches.

V. The demands of this mission field.

Such, then, we believe is China. With reference to the missionary work, we have glanced at her territory, population, and climate, her openings, prospects, and difficulties. Never before has such a field opened before the Church. It would seem that the All-wise had reserved the conquest of this nation to crown the final triumph of the Gospel of his Son. What, then, does China demand from the Church? She demands, First, A just appreciation of her wants. The Church must awake to this subject. In regard to it we fear there is a culpable ignorance on the part of many Christians. In former times, when China was a sealed volume to the rest of the world, there was some excuse for ignorance in reference to this subject; but now the books of intelligent and reliable authors are circulating throughout Christendom. Do Christians read these books? Are they examining this great field which the Church must soon occupy?

Second. China demands more earnest, faithful prayer for her salvation. We cannot doubt that in the spread of the Gospel the fervent prayers of the righteous have power with God. If this earnest struggling with God in behalf of China were to fill the minds of Christians, we believe He would soon open a way for the glorious triumph of his cause. Is it true that many of our brethren take but little interest in this matter? If China is evangelized, will it be done in spite of the indifference and inaction of many Christians? God will be inquired of by the house of Israel concerning this people.

Third. A greatly enlarged plan of missionary operations. We are now planning the conquest, not of a petty tribe, or a sparsely populated island, but of a great nation, whose numbers seem to defy human calculation. The great variety of local dialects makes it necessary that a large number of missionaries be sent to this field But, in order to effect this, there must be a great advance in the contributions of the Church. Is the Church prepared for this? Is she ready to stand forth and act in her true character, as the divinely appointed agent for the evangelization of a world? God help her to do so! We fully believe this is her duty. Wealth is given to the

Christian, not to pander to his corrupt nature, but to aid in the great work of saving souls. When shall we practically learn this lesson ? Again: there must be a great increase of the missionary spirit in the Church. By the missionary spirit we mean simply the spirit of Christ, that high regard for the honour of God, that holy, quenchless zeal for the salvation of souls which filled the breast of the blessed Redeemer. This must become a prominent feature in the personal experience of every Christian. What am I doing for the salvation of the world?" is a question to be continually in his mind. And then, too, Christians must be willing to devote themselves to the missionary work. They must not only send, but be willing to go. It must come to this. The whole Church must move. God is not indifferent to the success of his cause. He will require, amid the terrible solemnities of the last day, an account of his conduct, in reference to it, from every Christian.

Were the hosts of God's elect thus to arouse to his help, the glories of the latter day would soon dawn upon us. In every land the glory of the Lord would be revealed, "and all flesh see it together."

ART. V.-BISHOP WARBURTON.

1. The Divine Legation of Moses Demonstrated. By the Right Reverend WILLIAM WARBURTON, D.D., Lord Bishop of Gloucester. 2 vols. 8vo., pp. 687, 726:

London. 1836.

2. The Principles of Natural and Revealed Religion, occasionally opened and explained; in a Course of Sermons preached before the Honourable Society of Lincoln's Inn. In two volumes. By the Rev. Mr. WARBURTON, Preacher to the Society. London: J. & P. Knapton. 1753.

3. Sermons and Discourses on Various Subjects and Occasions. By Dr. WILLIAM WARBURTON, Lord Bishop of Gloucester. One volume, pp. 347: London. 1767. 4. Letters from a late Eminent Prelate to one of his Friends. One volume, 8vo., pp. 373: New-York. 1809.

WILLIAM WARBURTON was born at Newark-upon-Trent, Nottinghamshire, December 24, 1698. His ancestors came originally from Chester, where they had distinguished themselves on the royal side during the civil wars. His father, George Warburton, died in 1707, leaving a widow and four children. William, the eldest son, received the early part of his education from Mr. Weston, at Okeham school, and completed it at other private institutions. In his boyhood, he gave no indication of superior talents, or of remarkable love of study. Hurd says, "He liked his book and his play, just as other boys did."

Being designed to succeed to the profession of his father, he was articled to an attorney in Newark for five years; when he obtained admission to one of the Westminster courts, and returned to pursue his practice in his native place. How he succeeded in his forensic efforts has not transpired. It is probable that a rapidly expanding love of elegant literature interfered too seriously with the sober duties of the law to admit of much promise in that department, though it is not always the case, perhaps, that letters and law are incompatible with each other. But whatever may have been the emoluments or pleasure arising from his profession, he concluded to abandon it for one in which literature would at least be no impediment. To adopt the words of his enemies, "he relinquished the barren labours of the law for the richer treasures of the Gospel." He was ordained deacon in his twenty-fifth year, by Archbishop Dawes, and priest four years afterwards, by Bishop Gibson.

His only attempts at authorship during his connexion with the law, were a few short essays on various subjects. He also commenced a new edition of Velleius Paterculus, but prudently abandoned it at the suggestion of his friend, Dr. Middleton. In 1727 he brought out a volume, entitled, "The Legal Judicature in Chancery Stated:" but the leading question in dispute possessing but a temporary importance, a feeble reply closed the controversy.

Through the interest of his patron, Sir Robert Sutton, he had obtained, in 1726, the small vicarage of Cressly, and in 1728 the same gentleman presented him with the rectory of Brand-Broughton. Here he lived eighteen years-by far the most active and efficient portion of his life. His pastoral duties were light, and exacted but little of his time. The remainder he devoted to the most intense mental exertion. Possessing a powerful constitution, he needed no exercise but an occasional walk, and has frequently been known to sit up the whole night among his books. While engaged in study, his only relaxation was a change of authors. "I express myself," says Hurd, "with exact propriety. For it was his manner at this time, and the habit continued with him through life, to intermix his literary pursuits in such sort, as to make the lighter relieve the more serious; and these again, in their turn, to temper and correct the other." Some of his most elaborate works were planned and executed during his abode in this place; and though he afterwards resided in much more conspicuous situations, yet he always recurred with the most unmingled pleasure to his studious retirement at Brand-Broughton. Among the causes leading to his ecclesiastical preferment, was a small volume, under the title of "Miscellaneous Translations, in Prose and Verse, from Roman Poets, Orators, and Historians," and

dedicated to Sir Robert. It was followed, in 1727, by "A Critical and Philosophical Inquiry into the Causes of Prodigies and Miracles, as related by Historians." As the main topics of the "Inquiry" were afterwards incorporated with the Seventh Book of the Divine Legation, it needs no special notice. But before leaving the "Translations" and the "Inquiry," some allusion to their history may not be uninteresting. As Warburton declined in life, he expressed his wish that these two works should hurry down to oblivion with all possible speed, and his editor and biographer, Hurd, so far complied with his desire, as to leave them out of his collection. But this omission only increased their exposure to immortality. With most authors, obscurity is a boon of equivocal value, and much too easily acquired. But Warburton could not enjoy the poor privilege of suppressing his own writings. His enemies compelled him to perpetuate his faults and indiscretions. Having become the founder of a school in criticism, he was the nucleus of a controversy, perhaps the most bitter and prolonged of any ever known in the history of literature. It involved all the contemporaneous writers of any celebrity, besides many others, who, by hanging upon the skirts of the principals, sought a second or third rate notoriety. The suppressed volumes had been specially severe upon Jortin and Leland; and though, in other quarters, Warburton had so far softened down his ferocious attacks upon these writers as to satisfy many of their friends, yet he did not appease all. A few determined to stop short of nothing but humble acknowledgment and retraction. This was more than could be expected, and of course it was never made; and after Jortin, Leland, and Warburton had gone to their graves, there appeared "Tracts by Warburton and a Warburtonian, not admitted into the collection of their respective works." The reviews of the time attributed the republication to Dr. Parr. It was accompanied by a spirited preface in self-justification, and was dedicated to Hurd. As a specimen of the style which characterized the school of criticism to which allusion has been made, we extract the following from the dedication :

"He [Warburton] blundered against grammar, and you [Hurd] refined against idiom. He, from defective taste, contaminated English by Gallicisms; and you, from excess of affectation, disgraced what would have answered to ornamental and dignified writing, by a profuse mixture of vulgar and antiquated phraseology. He soared into sublimity without effort, and you, by effort, sunk into a familiarity which borders upon meanness. He was great by the energies of nature; you were little by the misapplication of art. To grapple with the unwieldy was among the frolics of Warburton, while your lordship toiled in chasing the subtle. He scorned every appearance of soothing the reader into attention, and you failed in every attempt to decoy him into conviction. Wit was in Warburton the spontaneous growth of nature; while in