§ 9. China, the largest and most opulent of all the Asiatic kingdoms, was visited by great numbers of Jesuits, Dominicans, Franciscans, Capuchins, aud others, at the commencement of this century, for the purpose of spreading the knowledge of christianity. All these, though disagreeing in other things, unite in proclaiming the astonishing success of their labours. But the Jesuits justly claimed the chief honour of surmounting the obstacles that opposed the progress of christianity among that discerning and proud nation, so tenacious of the customs of their ancestors.

nation, which are naturally perspicacious and eager after knowledge, were very fond of the arts and sciences, and especially of the mathematics, the Jesuits sent among them men who were not only well acquainted with human nature and discreet in managing affairs, but likewise profoundly versed in learning and the abstruse sciences. Some of these, by their address, the elegance of their manners, and their skill in business, soon acquired such influence, that high honours and offices were conferred on them by the emperor; and they were employed in affairs of the greatest consequence in the court itself. And supported by such patrons, other teachers of humbler rank and talents were able, without much difficulty, to collect disciples of every rank, sex, and age, in all the provinces of this vast empire.

§ 10. This prosperity was checked in some measure, when Xun-Chi, the first emperor of the Mogul race, died, and left his son a minor. For the chief nobles, to whose care and instruction the heir of the empire was committed, having long viewed christianity with strong aversion, abused their power, to prostrate both it and its friends; and especially the Jesuits, whom they stripped of all their advantages, their fortunes, and their privileges, and persecuted with great cruelty. The first man among the Jesuits, John Adam Schall, venerable not only for the high office he sustained in the court, but also for his age, and his extensive learning, was cast into prison, and condemned to be put to death; while the others were banished the country. This was in the year 1664. But in the year 1669, when Cham-Hi took the sceptre into his own hands, the prostrate cause of christianity was not only restored, but in process of time so advanced and exalted, that the Jesuits commonly reckon this the commencement of the golden age of the christians in China. For the emperor, who possessed very great talents and genius, and was eager in the pursuit of knowledge and improvements, first recalled the Jesuits to court,

See Joach. Bouvet's Icon regia Monarcha Sinarum; which Godfr. Will. Leibnitz translated into Latin, and published in the second part of his Norissima Sinica, 1699. 8vo. Add Jo. Bapt. du Halde's Description de la

Chine; and the Lettres of the Jesuits respecting their missions; in which they here and there extol the virtues of this emperor, whom all admit to have been a great man.

and restored them to their former rank; and then sent for others of the same family from Europe, especially such as were skilful in the different arts and sciences. Some of these he placed in the highest offices of the state, and employed in civil transactions of the greatest importance. And some of them, particularly Frenchmen, he received to personal intimacy, and made them his own teachers in various things, especially in philosophy and the mathematics. It was not difficult for the

Jesuits when thus exalted, to obtain many friends and supporters of christianity, and to provide protection for its preachers. And hence, from nearly all the countries of Europe and Asia many labourers entered into this harvest; and an immense number of people, with but little difficulty, were brought to profess christianity. The religion of Christ seemed triumphant in China, when the emperor, who was so extremely partial to the Jesuits, in the year 1692 published that famous law, in which he denied, that the christian religion was injurious to the state, as its opposers had contended, and gave all his subjects full liberty to embrace it: nay more, erected a splendid temple for the Jesuits, in 1700, within the limits of his own palace'.

§ 11. That the Jesuits actually did and accomplished all that is above stated, is not denied even by their worst enemies : but whether their mode of proceeding was regular and right, or such as the nature and dignity of the christian religion demanded, was long contested, and still is so, with great acrimony. The enemies of the Jesuits (and they are both numerous and very bitter, especially among the Dominicans and the Jansenists,) strenuously maintain, that they purchased this success at the expense of committing offences and crimes

5 A concise but neat account of all these events is given by Jo. Bapt. du Halde, Description de la Chine, tom. iii. p. 128, &c. and by the Jesuit Fontaney, Lettres édifiantes et curieuses, tom. viii. p. 176, &c. A more full account is in various books; of which, the most easy to be procured is, Joseph Suarez, De Libertate Religionem Christianam apud Sinas propagandi Narratio; published by Leibnitz, 1698, in the first part of his Novissima Sinica.

Most of the others are enumerated by Jo. Alb. Fabricius, Lux Evangelii toti orbi exoriens, cap. xxxix. p. 663, &c. See also my Ecclesiastical History of China, written in German, and published both in a separate work, and as a Preface to the German translation of Du Halde's work. ["This history was translated into English, and published in the year 1750, with the title, Authentic Memoirs of the Christian Church in China." Macl.]

of a detestable character. In the first place, they are charged with putting a very faulty construction upon the old religion of the Chinese, and persuading the emperor and his nobles, that there was very little if any difference between the ancient and original religion of China, or the precepts of Confucius, the great philosopher and lawgiver of that nation, and the religion of Christ and to this execrable misrepresentation, it is said, they added others of less moment; in particular they led the Chinese (who overrate every thing ancient, and undervalue what is new,) to believe, that many ages ago, the Chinese had been made acquainted with Christ, and had paid him worship: and that to these false representations must be attributed the favourable disposition of the emperor towards christianity, and the transition of the leading men to the side of the Jesuits. In the next place, they are charged with being utterly regardless of the duties and the virtues which become the ministers of Christ. For they not only accepted, but eagerly sought after, honours and civil offices: and elated by the munificence of the emperor, their whole life was contaminated by the magnificence of their dress, the luxury of their tables, the multitude of their servants, and the splendour of their palaces; and that they devoted themselves not so much to spreading the knowledge of christianity, as to teaching human science, especially the mathematics and that they even took charge of military affairs, and commanded in the field of battle. And lastly, Jesuits of inferior rank are represented as engaging with eagerness in usurious speculations, in merchandise, and in other arts, by which wealth and worldly distinction are acquired, to the immense disgrace of their profession. Some of these charges the Jesuits admit indeed, but at the same time labour to extenuate; but the first and the last, they contend, are sheer fabrications of their enemies. And doubtless, those who have opportunity to examine the matter thoroughly, will be willing to admit, that envy and ill-will have had some share in this controversy.

§ 12. The principal charge against the Jesuits in China is, that they confound light and darkness; or that, the more easily to overcome the scruples of the Chinese, they mix the superstitions of China with christianity, and allow their disciples to

follow the profane customs and the impious rites of their ancestors. The Jesuit Matthew Ricci, the father of the Chinese church, supposed that the greatest part of the rites which were enjoined by the Chinese laws, might suitably be observed by the converts to christianity; for they originated, he said, not from religious considerations, but from state policy; or were civil, and not religious ceremonies; nor were they viewed in any other light, except perhaps by some of the lower class of people. A contrary opinion was embraced, not only by the Dominicans and Franciscans, who were associated with the Jesuits in the mission, but also by very learned men among the Jesuits themselves, both in China and Japan; one of whom, Nicholas Lombard, stated the grounds of his dissent in writing'. This controversy, having been long agitated in private, was brought to Rome by the Dominicans, in the year 1645; and since then, it has greatly disturbed the whole Romish church. Innocent X. in the year just named, decided in favour of the Dominicans; and condemned the indulgence allowed by the Jesuits to the Chinese. But Alexander VII. in the year 1656, at the instigation of the Jesuits, nullified this decision, in effect, though not in express terms; and declared, that certain rites to which the Chinese were attached, might be observed by christians. The Dominicans renewed their complaints, in the years 1661 and 1674, under the pontificate of Clement X; but they seem to have been foiled by the power of the Jesuits. In the year 1684, this fatal controversy was renewed in China, where it had been at rest for several years, and was prosecuted with greater warmth than before. Victory seemed inclining to the side of the Dominicans, when Charles Maigrot, a doctor of the Sorbonne, whom the pontiff had constituted his vicar in the province of Fohi, and who was afterward bishop of Conon, by a public decree, in the year 1693, decided, that the opinions and regulations of

See Mammachius, Origines et Antiquit. Christianæ, tom. ii. p. 373, &c.

7 See Christ. Kortholt's Preface to the second volume of Leibnitz's Epistles, § vi. p. 18, &c. who has subjoined to this volume, the tracts of Nich. Lombard and Antony de St. Maria,

VOL. IV.

against the Jesuits, with the remarks of Leibnitz. There is also, in this work, (p. 413,) a long dissertation of Leibnitz, addressed to Remond, on the philosophy of the Chinese; in which he pleads the cause of the Jesuits,