This proposition, of course, was not entertained by Mr. Bruce or Lord Elgin, who proceeded to act upon Lord Russell's instructions—"for the joint occupation of Chusan, or some other portion of the Chinese territory, in addition to the city of Canton, by the British and French forces till the indemnity is paid." So to obtain "material guarantees" for this indemnity, the civilized nations proceeded to batter the semi-civilized one into compliance, and the allied forces started upon the Pekin campaign.

However wrong the Manchoos may have been, it cannot be denied that the British modus operandi in China has been equally bad; and whatever right there may be on the civilized side, it would be difficult to read the correspondence between the two governments and not admit that the semi-civilized one has the best of the argument.

Commerce is a great and important element in the prosperity and civilization of every nation, and especially so to England; but there is something greater and more noble than commerce—that is, honour. The advantages of trade, to be permanent and beneficial, must be conducted honourably, and that is exactly what the Government of Great Britain has been unable to do. All over the world its foreign policy, and its attempts to force trade where it can be done with impunity, have not only lowered the "just influence" of England and brought her into contempt, but, in many cases, have created a burning resentment in the breasts of those who have been wronged, that neither the present nor future generation will forget. In every quarter of the globe mischievous interference has taken place, often followed by those aggressive wars which have been denounced by every great and enlightened statesman from the time of Queen Elizabeth.

FOOTNOTES:

[28] This statement of Dr. Bridgeman's was incorrect. The opinions of nearly all the other missionaries,—including the Rev. Drs. John, Medhurst, Muirhead, Edkins, &c.,—acquainted with the Ti-pings and their works, agree with the following explanation by the Bishop of Victoria, of their acknowledgment of the inspiration of the Bible; besides which, the proclamation of the Tien-wang (see page [84]) fully states their belief in the Divine equality of the Son (Celestial Elder Brother) with the Father.

"While the imperial titles are raised by only one space, it is interesting to observe that in their list of authorized books (published as a preface to each volume), with the imprimatur of Tae-ping-wang, the words 'Old' and 'New Testament' each receive an elevation of three spaces in the enumeration, whereas Tae-ping-wang's name, even when forming a portion of the title of books of their own original composition, is only raised by one space. This seems to be a plain recognition of the paramount divine authority of the Holy Scriptures as God's Book, above books of human authorship, and suggests the hope that where so vital an element of essential truth is present, errors will be rectified and defects expurgated, by the general circulation and perusal of the Word of God, as the best and surest corrective of imperfect views on the more mysterious doctrines of the Gospel. The portions of the Holy Scriptures which they have already published, exceed in quantity of contents all the other books which are of their own composition added together. In the books recently brought from Nankin, there is an impression in red ink, from a large moveable die or stamp, with the two characters, Che Chun—'the Imperial Will permits'—surrounded by the usual imperial symbols. This imprimatur is stamped upon the first page of the text in every book. With such a fact as this before us, every unprejudiced mind will perceive that there is a new era of hope for the Chinese empire."

[29] Another part of the same explanation states the Ti-ping idea of Christ's Divinity; while again, the following verse from the "Ode for Youth" clearly sets forth his divinity and atonement. Were this not so, it would evidently be the height of injustice to blame a people just arising from the depths of idolatry and ignorance for a fault common amongst ourselves; for have we not Socinians as well as Unitarians?

"It has been customary in native compositions, whenever the Chinese names or titles of the Emperor occur, to commence a new column, as a mark of honour, and to place the imperial name higher in the page by the space of two Chinese words. The name of the Supreme Being is similarly honoured, but has the distinction of being raised three spaces in the page. An interesting modification of this usage is perceptible in the imperial proclamations and manifestoes of Tae-ping-wang. The name of Almighty God the Father is elevated three spaces; that of Jesus Christ is raised two spaces; and the imperial name and titles of Tae-ping-wang himself are lowered one degree from the customary position, and receive the elevation of only one space. As minds are differently biassed, this fact will be differently judged. To us, however, it appears an indication that the insurgent leaders, although viewing Jesus Christ as inferior to the Father as touching his humanity, recognize his superiority to the most exalted of earthly potentates as touching his divinity."

The unmistakable interpretation to place upon this, is,—no Chinese mind could possibly place the Son upon a perfect equality with the Father,—their entire system of thought and education debars this from their comprehension; but with a reverence beyond all praise, the Tien-wang actually lowered his own position to avoid trespassing upon the divine attributes of his Saviour: which he has thus expressed in the verse of the "Ode for Youth":—

"REVERENCE TO JESUS