2058. “Our first impulse was to turn aside, and get into some safe corner behind a large hill; for, not having as yet much experience in the manners and customs of the Chinese, we had some hesitation in producing ourselves, for fear of being recognised and thrown into prison; possibly even condemned and strangled. The crowd had now come up with us, and we stood aside to let it pass. It was composed of a great number of villagers, who looked at us with smiling faces, and had the appearance of being uncommonly pleased. After them came a litter, on which was borne an empty coffin, and then another litter, upon which lay extended a dying man, wrapped in blankets. His face was haggard and livid, and his expiring eyes were fixed upon the coffin that preceded him. When every one had passed, we hastened to ask the meaning of this strange procession. ‘It is some sick man,’ said the seminarist, ‘who has been taken ill in a neighbouring village, and whom they are bringing home to his family. The Chinese do not like to die away from their own house.’ ‘That is very natural; but what is the coffin for?’ ‘For the sick man, who probably has not many days to live. They seem to have made every thing ready for his funeral.’ I remarked by the side of the coffin a piece of white linen. ‘That, they mean to use for the mourning.’
2059. “These words threw us in the most profound astonishment, and we saw then that we had come into a new world—into the midst of a people whose ideas and feelings differed widely from those of Europeans. These men quietly setting about to prepare for the funeral of a still living friend and relation—this coffin placed purposely under the eyes of the dying man, doubtless with the purpose of doing what was agreeable to him; all this plunged us into a strange reverie, and the walk was continued in silence. The astonishing calmness with which the Chinese see the approach of death does not fail when the last moment arrives. They expire with the most incomparable tranquillity, without any of the emotions, the agitations, the agonies that usually render the moment of death so terrific.”
2060. It is remarkable that Mr. Huc cites an “entire want of religious feeling, as among the causes of this indifference to death.”[57] But it may be inquired whether that can be a proper kind of religious feeling which interferes with equanimity at the prospect of our spiritual birth. I can easily believe Mr. Huc to be correct, if his entire want of religious feeling means the absence of all fear of an eternal broiling, like that of Dives.
2061. It is the absence of that sort of religion which this sectarian would teach; that which consigns the great majority of mankind to perpetual misery on account of their disbelief in Romanism.
2062. Widely different is the effect of the religion I have espoused. It has made a prodigious change in my feelings. I look forward to death with hope, rather than fear. (See page [32] ([108]) of this work for the different effect of Romanism on my mind.)
Conclusion of Strictures on Mr. Mahan’s Religious Errors.
2063. It will be observed that under the general head of Mr. Mahan’s errors, I have treated of not only those which he has advocated, but such as he sanctions by his general endorsement of Scripture. However, I here take my leave of Mr. Mahan and his errors.
CONCLUSION.
2064. In a work by the English bishop Warburton, is to be found the following allegation: