Man, on account of the blindness, obstinacy, and disorder of his heart, is under a MORAL INCAPACITY of perceiving the things of the Spirit of God, so as to love them and delight in them; therefore I believe that he, in order to salvation, must undergo a divine change, by which he may be brought to love God supremely, to hate sin as an infinite evil, and to desire holiness as the greatest excellence. In this change, the faculties of the soul are not RADICALLY CHANGED, nor any new ones added; but they are purified and changed in respect to their use. Memoirs, pp. 24, 25.

From his answer to the question, "How do you purpose to exercise your ministry among the heathen?" two extracts are given, accompanied by Dr. Morrison's notes, and they are eminently worthy of consideration, by all who are concerned in the management of missionary affairs. The first shows the necessity that christians should make provision, separate from their missions to the heathen, for the religious instruction and improvement of their own countrymen, whom commerce or other motives may carry to reside in heathen countries.

I resolve, should God carry me safely to the heathen, and continue my health, to prosecute my studies, in order to attain a greater knowledge of the word of God-to pay particular attention to the language of the heathen; during which time, should there be any Europeans in the place, I wish to spend the sabbath in promoting their best interests.

This, says Dr. Morrison, he did as long as he lived: but he sometimes doubted the propriety of deducting any time from his ministry to the heathen; for after a man's whole time and strength are devoted to such duties as those of a Chinese missionary, he will have to regret the defects of his preaching, and teaching, and praying. To be lucid, and impressive, and convincing in argument, amongst a people of a strange language, and manners, and sentiments, that have no similarity to our early knowledge and associations of ideas, is very difficult. Memoirs, p. 16.

These remarks fully justify the American Seaman's Friend Society, in their recent enterprize of sending a missionary to labor, as the chaplain of the American seamen and others, in the port of Canton; and establishes the conviction, that much more must be done by christians for their own countrymen abroad, before any very considerable farther advance will be made, in the evangelization of the world. The influence of example, in promoting or retarding the acceptance of the gospel salvation by the heathen, cannot be fully appreciated. And if our own people are left without the benefit of religious ordinances, while nominally the representatives of christianity, their conduct will in all probability form an insurmountable barrier to the reception of Christ. At the same time it is very plain, that a man devoted to the work of a missionary among the heathen, cannot well discharge the duties of a pastor among his own countrymen. He may preach indeed, either statedly or occasionally. But he cannot follow up his preaching, so as to gather in the fruits of it, un

less by neglecting just so much of that peculiar business, for which the churches at home are sustaining him.

The other extract is earnestly commended to the attention of those church members, who seem to think that it is no matter how many privations their missionary brethren suffer; as though missionaries were a distinct sort of christians, and were alone called to make sacrifices for the spread of the gospel. Paul affectionately commended his brethren at Philippi, who contributed to his personal comfort during his perils. We doubt not that a blight will come upon the churches, who grudge the money which is needed for giving the greatest possible efficiency to missionary operations. At the same time it is to be carefully borne in mind, by those who have the oversight of such matters, that only a small portion of nominal christians give freely to missions; and therefore the resources available for this object are so limited, not by the ability, but by the parsimony of the church, that a liberal provision for a few missionaries will preclude them from any enlargement of their number. The remark which is sometimes made respecting the ordinary work of the ministry, is applicable also with peculiar force to missionaries-that there is so much respect, and honor, and hope of heaven attached to the very office, as to make it dangerous to have its support too liberal, lest men should assume it for other motives than love to Christ and to perishing souls. Via media-via tuta. The medium is to be sought, between liberality and parsimony, and if a man, however otherwise qulified, cannot submit to the privation of personal indulgencies without impairing his efficiency, he had better not go as a missionary.

As the money by which missionaries are supported is the fruit of the labor of the poor, and of the abundance of the rich; and as it is the property of the church of Christ, I shall always consider it a matter of conscience, says Mr. Milne, to use it sparingly.

This resolution, says Dr. Morrison, is good, but it requires to be qualified and guarded. What money is for the immediate furtherance of the gospel should not be used sparingly. The publication and distribution of the bible and good books; the best helps for acquiring a foreign language speedily, and well; teachers, dictionaries, etc. Money that tends to the preservation of a missionary's health, by affording him wholesome and nutritious food and drink; good air and lodging; and good medical aid; should not be spent grudgingly. Hard workers cannot be too well taken care of. Loungers, who study first their own ease and comfort, do not deserve the same treatment. No means for the conversion of the nations, that reason and scripture sanction, should be left untried, from an apprehension that the money will be used unsparingly. Let the property of the christian public be faithfully, judiciously, and liberally employed for the best causes. Let faithful missionaries be liberally supported. Call not their allowances charity or alms. Alas! do they deserve nothing of their brethren but fine speeches, and empty praises. What sacrifice does that disciple make who STAYS AT HOME and gives a little of his money, in com

parison of the disciple who leaves father, and mother, and sister, and brother, and home, and gives HIMSELF to the work! Memoirs, pp. 17, 18.

Mr. Milne, with his wife, landed at Macao, the Portuguese settlement about eighty miles below Canton, July 4, 1813. He was immediately ordered away by the Portuguese governor, and leaving Mrs. Milne in Dr. Morrison's family he visited Java, and then Malacca, where he fixed upon the location of their proposed Mission College. In 1815, he returned to China and carried his family to Malacca, where he continued to reside as long as he lived. In March, 1819, he was called to the severe affliction of parting with his wife, leaving him with the care of four small children. This loss affected him very deeply, as he was possessed of a most affectionate disposition, and his habits of study rendered the aid of a "help-meet" very necessary to him. His own health continued to decline, till the second of June, 1822, when his earthly toils were terminated by death. His disorder was a pulmonary consumption, probably brought on by intense labor and close application to study, with too sedentary a mode of living.

His literary labors during the nine years he lived in China, are truly astonishing, especially when we take into view that he had first to learn the Chinese language, an undertaking which had heretofore appeared so formidable as to deter the scholars of Europe from attempting its accomplishment. It is true, he had the benefit of Dr. Morrison's instructions. But even then his achievements will render illustrious both the ability of the teacher, and the diligence and quickness of the pupil, and throw the charge of arrogance and pedantry upon those critics, who undertake, in the halls of Germany, to question the Chinese learning of men in daily intimacy with Mandarins in China itself. In few instances has the honor of a doctorate been so well merited by a theologian of eight years' standing, as was that conferred on Mr. Milne, by the University of Glasgow, in 1820.

Did our limits permit, we should gladly transfer to our pages a number of extracts from Dr. Milne's journal, illustrating the depth of his piety, and his indefatigable labors. But we have already allotted more space to his biography, than we are accustomed to do in such cases. We have done it the rather now, because the copy of the Memoir that lies before us is, so far as we can learn, the only one that has found its way to this country, and it is not a work likely to be reprinted here. We have therefore felt desirous to record on our pages this brief memorial of one, to whose name, centuries hence, two hundred millions of people, in and around China, will render the tribute of heartfelt gratitude.

We shall conclude this article, by calling the attention of our readers, for a moment, to the interesting inquiry, In what way will the christian religion probably be introduced into China?

On this point, probability of conjecture is all that we can attain. And after all our theorizing, He who sends the wind to blow "where it listeth," may cause deliverance to arise where it is least expected. Some have thought that the now degenerate Greek church might bear a leading part in this enterprise. It is true that the vast empire of Russia, professing the Greek faith, borders upon China, and there is a very guarded commercial and diplomatic intercourse maintained, over land, between St. Petersburgh and Pekin. The Russian Government have an establishment in Pekin, and the individuals connected with it are allowed to worship in the forms of their church, in the chapel of the embassy. Indeed this privilege, of enjoying their own religion, is conceded, we believe to all foreigners, who have legal permission of residence. In regard to foreigners therefore, the only obstruction is the difficulty of obtaining leave to reside within the sacred borders. But a permission to reside, and to practice divine worship, is itself a stretch of liberality; and so far from conveying a tacit allowance to make converts of "China men," there is reason to believe that privileged residents will be watched with peculiar vigilance. So far as any importance attaches to the contact of the Russian borders upon China, it is to be kept in mind that it is Russian Tartary which joins China, and that the Greek faith, if it were even of apostolical purity and energy, must traverse some thousands of miles of pagan forests, before it could sound out its messages even to the outskirts of the "celestial empire." We can hardly bring ourselves to believe that the gospel will wait till all Tartary shall be full of churches, before it shall begin to be introduced into China.

There is still a farther difficulty in the case, arising from the religious condition of the Greek church itself. We are not very intimately acquainted with its state in Russia proper; but we suppose that under the influence of the scriptures which have been so extensively circulated, there may be some increase of genuine piety. We cherish, too, with the other friends of Greece, the most pleasing anticipations of the advantage which religion will eventually gain, from the emancipation of that ill fated country. But we cannot see any prospect of such a speedy and extensive regeneration of the whole Greek communion, as will fit it for a very large participation in the glorious work of evangelizing China. From many indications, it is plain that the adversary does not mean to be quietly dispossessed of so important a country as Greece. His emissaries will undoubtedly make great efforts to poison the minds of the Greek people with jealousy against protestant missionaries. The settlement of their political affairs, the resuscitation of their towns, and the procuring of the means of subsistence and comfort, will much engross their thoughts, and

perhaps prevent their attention to "the one thing needful." We do hope a powerful beginning will be made upon China, long before we can bring ourselves to believe, that Greece will be ready to bear a part, in this great christian enterprise.

Nor do we see, at present, any way in which the gospel can be carried directly into China, by living preachers. The case of China, and its kindred neighbor Japan, appears to be different in some respects, from that of any other country; and to present obstacles to the introduction of christianity, which are quite peculiar. If we mistake not, these are the only nations that have ever had long established and regular laws against christianity by name. In China the adoption of any other new religion is freely permitted; but it is death, by established law, for a Chinese to become a christian.

While the power of the government continues unbroken, and it is able at once to detect offenses and to punish them, in every part, even the remotest, of the empire, unawed by public opinion, it seems difficult to conceive how christianity can obtain the least footing within the empire, unless by the intervention of a miracle. It is the nature of christianity to make itself visible, wherever it exists; and the converts, therefore, wherever they are, must soon render themselves obnoxious to the laws, and attract the observation of a government so jealous, vigilant, and all-pervading, as that of China.

The probability is, that the first accessions of Chinese to the church, will be made without the limits of the empire. And the millions who are scattered among the Manillas, in Siam, and throughout the Islands of the eastern Archipelago, favor such a hope. The predominating power in those countries, of the two protestant governments of Great Britain and Netherlands, both to some extent favorable to evangelical labors, affords additional encouragement. The ancient Dutch churches scattered there, being in communion with the Reformed Dutch church in the United States, among whom the missionary spirit is seen to be rising and extending, may become important auxiliaries in the work. Commerce, bringing enlargement of knowledge, contact of mind, and the dissolution of prejudice, may open the way for further labors. The Burman mission, now so remarkably favored, will soon stretch its arms to China on the other side. But in regard to the empire itself, it is plain that printing must for the present be the principal means of spreading the knowledge of the gospel there.

In every cultivated language, the advantage of the press for the diffusion of knowledge, both human and divine, is evident to all. In the Chinese language, the importance of books, as a means of improvement, is perhaps greater than in any other living medium of communication. The