ligion, and it is said to have extended to the court of the Mogul Empire. Missionaries from the Church of Rome had likewise penetrated these eastern regions, and established churches in different places. In China they had several, and the present capital of that Empire was erected into an Archbishopric. To facilitate the progress of Christianity, a translation was made of the New Testament and Psalms, into the language of Tartary.

The next century Christianity greatly declined in the East. The Turks and Tartars, who extended their conquests with astonishing rapidity, destroyed, whereever they went, the labours of the Christian missionaries. In China, the Gospel was almost expelled by the jealousy of the reigning powers, while the celebrated Tamerlane after having subdued the greatest part of Asia, and triumphed over Bajazet Emperor of the Turks, and even filled Europe with the terror of his arms, persecuted all who bore the Christian name with the most barbarous severity; and compelled multitudes by his cruelties to desert the cross. Thus was the Gospel buried beneath the rubbish of the Koran, and the star of Christianity which had appeared with so much sweetness in the eastern horizon, early began to wane before the crescent of Mahomet.

The discovery of America in the fifteenth century opened a new field for Christian enterprise. The Pope had divided the New World between the Spanish and Portuguese, with the injunction to propagate the Gosgel among the natives. But the extension of Christianity seems to have occupied a small share of their attention. Their thirst for gold had swallowed up every other passion. Some Franciscan and Dominican monks were sent out to instruct these pagans, but they conveyed religion through such a medium, and accompanied it with such cruelties, that it could not but excite abhorrence. Still however there were not wanting many wretched natives who were converted, either by persuasion or by fear, to the profession of a

In

debased form of Christianity. But if any thing was gained in the West during this century it was more than counterbalanced by the calamities of the East. Asia the rapid declension noticed in the last century, had left scarcely any traces of Christianity. The Nestorians indeed retained some scattered remains of their former glory in China, but it was a faint and dying taper amidst a damp and gloomy firmament. A new source of calamity likewise arose to the Church both in Asia and Europe, from the capture of Constantinople by the Turks. By this disastrous event, besides the provinces already subdued by the Ottoman arms, both Epirus and Greece fell under the dominion of the Crescent. The churches in those very cities where Paul had preached, were now converted into mosques, and Christianity was overwhelmed by Mahometan ignorance and barbarism.*

This very calamity, however, was overruled for good to the Church. The emigration of learned men from the East, occasioned by the destruction of the Grecian Empire, was one of the principal means of reviving literature in Europe; and, concurring with the discovery of the art of printing in the year 1440, paved the way for that memorable revolution which changed the face of the Christian world.

This was no other than the Reformation which marks the annals of the succeeding century. Although a nominal Christianity now pervaded every part of Europe, yet, such were the corruptions of popery, that nothing but the Egyptian darkness with which the Eastern world was covered, could equal the thick night which enveloped the Western Churches. But Wick

*There are still however considerable remains of Christianity in the Turkish dominions both in Europe and Asia. In the former it is calculated that two thirds of the inhabitants are Christians, and in Constantinople itself, there are above twenty Christian churches, and more than thirty in Thessalonica. Philadelphia, now called Ala Shahir, has no fewer than twelve. The whole island of Chio is governed by Christians, and some islands of the Archipelago are inhabited by them only. Miss. Reg. V. I. p. 79.

liffe had already appeared as the morning star of the Reformation, and Luther now rose to bring in the Protestant day.

It is not consistent with my design to enter into a particular account of the Reformation. In the history of the Church it is an event of the first magnitude. With the history of missions, it is connected only as the commencement of a new era. We have heretofore considered the operations of the Church as one; and although extending the pale of Popery, could hardly be considered as extending Christianity, yet to this view we have been obliged to confine ourselves. We shall now have the pleasure of tracing the progress of a purer religion in the exertions of the Protestant Missionaries; at the same time it will be necessary to give a rapid sketch of the further exertions of the Romish Church in disseminating the doctrines of the hierarchy among those nations, which had not yet heard of the name of Christ. With this sketch we shall commence the Second Part.

PART II.

PROPAGATION OF CHRISTIANITY BY THE ROMAN CATHOLICS.

CHAPTER I.

Jesuits-Formation of their Order-Their Zeal in Missions-Xavier-His success-Character-Missionaries to China-South America-Interesting Settlements--Their destruction—Arts of the Jesuits-Oth er efforts of the Church of Rome.

THE progress of the Reformation having checked the ambitious designs of the Roman Pontiff, with respect to the spiritual dominion of Europe, he began to look abroad, with more solicitude than ever, for an increase of foreign territory. Not to impute the succeeding missionary exertions of the Catholics to the worst of motives it is natural to suppose, that while multitudes were seceding from their communion, they should be uncommonly anxious, to make up these losses, by the addition of new converts. We have reason to hope, however, that higher motives actuated many of their missionaries. But, whatever was the cause, it is certain that the Romish Church was awakened to new zeal in the propagation of Christianity.

There was room for the most extensive operations. In the West, a New World had been discovered, which, as yet, was hardly entered. In the East, the Portuguese, by their establishments in India, had opened vast tracts of that populous portion of the Globe to the access of missionaries. These, and other fields, were accordingly filled with a host of monks, of different religious orders, prepared for any undertaking to extend the pale of their church. Among them, as most distinguished for their zeal and success, the Jesuits claim the first rank.

This specious Order was founded in the year one thousand five hundred and forty, at the instigation of Ignatius Loyola, a Spanish military gentleman of noble descent, and of an ambitious, fanatical disposition. It does not fall within my purpose to give their political history, or to attempt laying bare the secret springs of that vast and powerful machine, which for more than two centuries, kept the whole Christian world in motion, and governed even the destinies of kings. Much less is it necessary to add any thing to those execrations, which have been, but too deservedly, heaped on this insinuating and politic sect of monks. It is only with their missionary character that we have to do, and, happily, in looking at this we see their fairest side. Whatever were the motives which influenced the Jesuits in undertaking their missions, it cannot be denied, that, in their manner of conducting them, there is much to be commended. For zeal and patient endurance of hardships, their missionaries are almost without a parallel. We find them ready in multitudes, at the command of the Pope, or of the Superiour of the Order, to leave their country, and embark in any undertaking, however distant the voyage, or perilous the service. At one time, they penetrated the American forests, and inhabited the smoky cabin of the savage; and at another they patiently exposed themselves to the sultry climates of the East, and braved the cruelty of the most ferocious barbarians. All the enjoyments of civilized life were readily surrendered. It is true, they could "familiarize themselves with the luxury and magnificence of the Court of Pekin ;" but they could also, "live on bread and water with the Jogis." In short, they exhibited the most unbounded pliancy, and shaped themselves to every enterprise, and to every suffering. It would have been well, indeed, if they had not shaped their religion, as well as their habits, to the customs of the people with whom they resided. But of their compliancy in this respect, like