ness and forbearance which may smooth over its rough edges by their ingenious sophistry so effectually as to beguile the simple hearted, until the serpent clasps them in its deceitful and relentless coils. But extricate yourself from its painful grasp, expose its serpentine course, and denounce, in just terms of reprobation, its delusive schemes, and it will throw off its disguise, and pour forth, in blustering terms, its denunciations against you, with a view to blacken your character, and render you odious in the estimation of the wise and good. It will then complain of that very injustice which it attempted to inflict on you, and will repel all complaints of its own unfairness by a repetition of its offensive epithets. Truth, however, has no need to resort to finesse, to intrigue, to epithets of abuse, in its own defense. Though it can never falsify its own principles, nor yield to the demands of error, either in complaisance to its antagonists or to soften the tones of honesty and uprightness with which it utters its sentiments, yet it seeks not to fortify its positions by a resort to the contemptible arts of sophistry, nor to silence its adversaries by a substitution of personal abuse for arguments. It expresses itself fearlessly and honestly, without disguise or apology, leaving the consequences to its sacred Author.

"How far these remarks may apply to those who engaged in the present contest I pretend not to determine. But whatever may have been the defects in the spirit and manner in which the controversy was conducted, we rejoice that it has so far terminated, and that we may now calmly review the past, may apologize for mistakes, forgive injuries, whether real or imaginary, and exercise a mutual spirit of forbearance toward each other. For whatever imperfections of human nature may have been exhibited on either side, we have just cause of humiliation; and while they teach us the infinite value of the atoning blood to cover all such aberrations, they furnish lessons of mutual forbearance and forgiveness.

"But while this humbling view of the subject deprives us of all just cause of boasting, we may, it is thought, perceive much in the result which should excite our gratitude. To the intelligent friends of our church organization, of our established and long continued usages and institutions, it gave an opportunity of examining their foundation, of testing their soundness and strength, and of defending them against their assailants. Having proved them susceptible of a Scriptural and rational vindication, we have reason to believe that they became not only better understood, but more highly appreciated and sincerely loved. Experience and practice having furnished us with those weapons of defense to which we might otherwise have remained strangers, we have learned the lessons of wisdom from the things we have been called to suffer, and an increased veneration for our cherished institutions has been the beneficial consequence. Greater peace and harmony within our borders succeeded to the storms of agitation and division. Our own Church organization and plans of procedure have been made to appear more excellent from contrasting them with those substituted by the seceding party; and so far as success may be relied upon as a test of the goodness and beneficial tendency of any system of operations, we have no temptation to forsake the old paths' for the purpose of following in the track of

those who have opened the untrodden way of 'reform,' or to be shaken by the strong protest' they have entered against our peculiar organi zation and manner of conducting our affairs.

"In narrating the facts in this perplexing case I have aimed at historical truth. In doing this I may have wounded the feelings of some who were the more immediate actors in the scenes which have passed before us. This, however, was very far from my intention. I have, indeed, labored most assiduously to present the facts in as inoffensive language as possible, consistently with the demands of impartial history, and therefore hope to escape the censure justly due to those who wilfully pervert the truth or misinterpret its language. Nor will I claim for myself any other apology for unintentional errors than fallible humanity has a right to exact from candid criticism. And now that the struggle is over, may we all, pursuing our respective modes of doing good, as far as possible, live peaceably with all men.'"

As an appendix to this volume will be found an alphabetical list "of all the preachers who have been received into full connection in the Methodist Episcopal Church to the year 1828, including those who came from Europe and returned, as well as those who remained in this country." This list includes all the preachers who had previous to 1828 belonged to the American itinerant connection; those who entered previous to 1784-the year from which the Methodist Episcopal Church dates as well as those who entered afterward. The time of their location, withdrawal, expulsion, or decease, is also designated. The author has supplied a very copious table of contents, and it is but justice to the publishers to add, that the mechanical execution of the work is in the highest degree creditable to the great and growing establishment which they superintend.

It is to be hoped that the concluding volume or volumes of this work will be not long forthcoming. It is of course desirable that it should be completed by the same hand by which it has been brought down thus far-not only to preserve uniformity in the style and character, but because no other-we may be permitted to say--seems to possess such eminent qualifications for a task at once so perplexing and so urgent. In recounting the incidents of Methodism, no one more truly than the present historian can appropriate the classic phrase, Quorum pars magna fui.

From the Eclectic Review.

MEMOIRS OF ROBERT MORRISON, D. D.

Memoirs of the Life and Labors of Robert Morrison, D. D., F. R. S., M. R. A. S. Member of the Society Asiatique of Paris, &c. Compiled by his Widow, with Critical Notices of his Chinese Works. By SAMUEL KIDD. And an Appendix containing Original Documents. 2 vols. London: Longman and Co. 1839.

RECENT circumstances have tion an acquaintance with the missionaries had led the way.

tended to force upon the English napeople of China. The enterprise of Gutzlaff and Medhurst were useful

pioneers; and Davis has given, in popular form, what was known only to the scholar. The Catholic missionaries in former times, and in latter times, De Guignes and Goguet, Ramusat and Klaproth, had communicated to the savants of the continent what Sir George Staunton, Mr. Barrow, and Dr. Leyden laid before the wealthy and erudite of England. But except in libraries of the rich, or the halls of colleges, such works were inaccessible to the general reader; while the missionary character of Gutzlaff and Medhurst's writings may have attached to them the patois of the conventicle, or the savor of Methodism, in the esteem of the literary world. Biography has now, however, become the coadjutor of history; a sort of common stream in the field of knowledge. The memoirs of one who was the friend and correspondent of Sir. G. Staunton, and was well entitled to rank as the Anglo-Chinese lexicographer, will scarcely fail to give a dif fusive interest to the affairs of China, and a desire for an acquaintance with the condition of her people.

We hail every symptom of a growing intercourse, or increasing sympathy, between the nations of the eastern and western hemispheres; yet we must not hastily conclude that our intelligence is correct, or that we are competent to form a just and satisfactory estimate of the character of the Chinese people. It will be necessary to travel among them without retinue, or guards, or official eclat; speaking their language without interpreters, reading their books without glossaries, and mingling in their domestic circles, with all varieties of rank and condition, before we can duly appreciate the character and genius of the people, or their position in the scale of nations. It is not otherwise that we can escape partiality or prejudice, or have a full and fair representation, in our estimate of so great an empire. "Novelty," it is said, "is sure either to magnify or diminish the objects with which it is associated;" and the sight of strange manners tempts the beholder either to despise them, because they differ from his own, or to regard them as incomparably superior. It is only by repeated investigations and comparisons, that even a patient student of human character will ascertain how far a first sight may have deceived, and how much must be blotted out.

Dr. Morrison, after almost thirty years' experience, and with no inclination to reproach the Chinese, represents them as "unfeeling, inhuman, and cruel," "dishonoring the seat of justice by magisterial commands to slap a witness's face till the cheek swells, the skin breaks and bleeds, or the teeth are knocked out of the jaw; and to lay upon the ground an accused person, whose guilt is unproved, to be flogged with a bamboo; while females are tortured, their fingers and ankles being squeezed till they confess." He speaks of their "superstition in visiting the sick and diseased with cruelty and outrage, as well as neglect; expelling them from their habitation, and excluding multitudes of lepers from the comforts of social intercourse, the means of recovery, and the opportunity of working for their bread." "The religious rites, &c., of the Chinese," he declares, "are ridiculous and cumbrous. They have in one street or another, and to one demon or another, perpetually, splendid illuminations, music, theatrical performances, in presence of their idols; repasts of fruits and wine, and cakes, and fowls, and roasted pigs, &c., placed before them, with the

burning of candles, small sticks, paper, and fire-works. I have seen them prostrate themselves to the full orbed moon, pour out libations and presents of fruit to her. The detail would be endless." He represents their conduct to strangers and visitors from other lands as exhibiting "the worst features of character and the lowest degree of civilization:" "the most debasing selfishness." So remiss in government, as not to "give the protection of laws, and so unjust, as to apply all law and power to ruin an accused stranger;" they carry on "real tyranny and oppression under the semblance of justice;" and "conceal a slow, grinding, and galling torture, under the guise of government;" unable to repress robberies, and the excursions of banditti, they insult visitors by styling them to "their face, barbarians, demons, official liars, and plunderers, rude brutes, and foreign devils." The miserable inefficiency of their police, or their destitution of all civic economy, often expose the lives and property of their people to destruction; they have exhibited at such times of privation and suffer. ing "a character the very opposite of generous and disinterested; no aid has been afforded even to natives ruined by fire, selfishness restraining them from united efforts and partial sacrifices; but to Europeans burned out, and left houseless and fasting, none of the Hong merchants, who had often experienced their friendship, and had themselves escaped the fire, having houses and warehouses of their own still standing, volunteered a night's lodging, or a single meal. They were Fan-kwei, (foreign devils,) to whom it was left first to solicit assistance before it should be afforded, by the civilized Chinese." Vol. i, pp. 163, 164; vol. ii, pp. 7-39, of the Appendix.

To this people Dr. Morrison was the first Protestant missionary ; and in this character was sent forth from British Christians when there were neither grammars nor lexicons suited to the English scholar, and when only fragments of a manuscript translation of the New Testament existed in the language of China. The youngest son of James Morrison, an industrious, pious, and honest tradesman, who had removed from Dunfermline, his native town, to Northumberland, his birth took place near Morpeth, in January, 1782: but the family went to reside in Newcastle in 1785, where the early years of young Morrison were spent. The subject of this memoir enjoyed the affection. ate instruction of a maternal uncle in the pursuit of elementary learning; and was, by the catechetical exercises of their family pastor, the Rev. J. Hutton, led on in the study of the Scripture. Under the direction of this good man, the pupil exhibited an instance of persevering application which gave promise of future success. When in his thirteenth year, he repeated one evening the whole of the 119th Psalm, Scottish version. Describing the state of his mind when subdued to the power of divine truth, (about fifteen years of age,) he makes no display of a presumptuous or self-righteous spirit.

"I was much awakened to a sense of sin, though I cannot recollect any particular circumstance which led to it, unless it were that at that time I grew somewhat loose and profane; and more than once, being drawn aside by wicked company, (even at that early time of life,) I became intoxicated. Reflection upon my conduct became a source of much uneasiness to me, and I was brought to a serious concern about my soul. I felt the dread of eternal damnation. The

fear of death compassed me about, and I was led to cry mightily to God, that he would pardon my sin, that he would grant me an interest in the Saviour, and that he would renew me in the spirit of my mind. Sin became a burden. It was then that I experienced a change of life, and I trust a change of heart too. I broke off from my former careless companions, and gave myself to reading, to meditation, and to prayer. It pleased God to reveal his Son in me, and at that time I experienced much of the kindness of youth, and the love of espousals;' and though the first flash of affection wore off, I trust my love to, and knowledge of the Saviour, have increased." Vol. i, p. 53.

The early years of Robert Morrison were not passed in idleness or affluence. He wrought as his father's apprentice-when his hours of labor were often from six o'clock in the morning till eight at night. But even then he eagerly snatched hours before as well as after the time spent in daily work, for reading, meditation, and prayer. To secure a larger portion of quiet in his retirement, his bed was removed to the workshop, where he often pursued his studies till one or two o'clock in the morning. It is one of the latest associations recorded of his pious and tender mind, how much delight he thus enjoyed. With what genuine pleasure he seems to refer to this scene in one of his last letters !

"For the fond recollections of our childhood do not depend upon the superiority of the place in which it was spent ; nor even the circumstances of affluence or poverty. It is the time of life that gives the charm; whether riding on a five-bar gate or in a royal carriage. The happiest abode (so far as house goes) was my father's workshop, swept clean by my own hands of a Saturday evening, and dedicated to prayer and meditation on the Sunday. There was my bed, and there was my study. So I dare say my beloved son Robert," &c. Vol. ii, p. 523.

To add to his facilities for growing in knowledge, he contrived throughout the day, while his hands were busied in the labors of this life, to feed his mind by placing open before him the Bible, or some other book. His hours of recreation, which were not devoted to visits of mercy among the sick or ignorant, were spent in a little garden, which he had consecrated to study and devout communion. While he diligently occupied the hours of the sacred day in religious exercises, he gladly embraced seasons of Christian fellowship on week evenings, with others who were like-minded: their place of resort was his father's workshop. By a journal which he has left, we can mark the first cravings of his mind for knowledge. "I have adopted," he writes, "a number of studies-botany, and some other things; I do not know but it would be better to study my Bible." And again, "Much profit is to be had from reading the Scriptures at my work. O Lord, incline my heart to thy testimonies!" Owen's Life, Romaine's Sermons, Henry's Exposition, Mosheim's Ecclesiastical History, Mar. shall on Sanctification, Hervey's Works, and the Evangelical Maga. zine, were the frequent companions of his retirement.

"Friday, June 19, 1801. This day I entered with Mr. Laidler to learn Latin. I paid ten shillings and sixpence, the entrance money, and am to pay one guinea per quarter. I know not what may be