other concerns of inferior moment may be as well managed by some native domestic. It is always desirable, that he should be placed in circumstances to afford one, or more if necessary, to admit of his enjoying entire leisure for his chief work. What is here said, proceeds on the supposition that he has abundance of missionary labour, and that he considers his labour as 'his meat and his drink.'

"With respect to a missionary's dress and mode of living, difference of circumstances will justify a variety in these; and a wise man's heart will discern both time and judgment.' Louis Le Comte, a Jesuit,* who laboured for some years as a missionary in China, has an observation worthy of notice on this subject:—‘I am persuaded,' says he, 'that, as to a missionary, the garment, diet, manner of living, and exterior customs, ought all to be referred (i. e. subservient) to the great design he proposes to himself, to convert the whole earth.' Wherever it is found that any certain mode of dress, or living, exposes a missionary to suspicion, persecution, contempt, or opposition, there it undoubtedly ought to be laid aside, and some other, less obnoxious, substituted. The same judicious principle which induced Mr. M., under the peculiarity of his circumstances, to lay aside the Chinese costume and diet, would have induced him to adopt them exclusively, under circumstances of a different character. Were China open to receive the gospel, then it would be proper to live, in these respects, like the natives; and if there is reason to believe, that the assumption

* Le Comte's book was translated from the French, and published in London in 1697; among many things which a Protestant missionary cannot approve, he will also find many that well deserve his attention. The latter part of the book gives an account of the labours of the Catholics in China.

of a Chinese dress and mode of life, would facilitate the object, then also it becomes a duty. Whether missionaries ought in foreign countries to assume a particular habit, as the distinguishing badge of their profession, it is not the object of these papers to discuss. We find neither command nor example in the New Testament for such a practice, nor any express prohibition of it. After the days of the apostles, in the second and third centuries, if not before, the ministers of religion sometimes observed uniformity of dress. The toga of the Romans, being often gay and splendid, was deemed unsuitable as the badge of those who acted as the standard-bearers of a religion which taught mortification and deadness to the world; hence the pallium, a kind of cloak or upper garment, worn by the Greeks, especially by their philosophers, is said to have been most commonly adopted, as more grave and modest.*

"In China, the first Jesuits took the garb of the Ho-shang, i. e., Bonzes, or Pagan priests; but though they themselves considered it grave enough, it exposed them to the contempt of the people; hence they adopted the student's habit, or the dress of the learned, which they thought procured them more respect. And the compiler is of opinion, that if any particular habit should ever be assumed by Chinese missionaries, this is the most suitable one; perhaps, however, to wear the garments of common men, without distinction, may be better. At all events, to introduce foreign canonicals in China, would be preposterous in the extreme. The Primate of England, in his full ecclesiastical dress, and the Pope of Rome, decorated with

* King's Primitive Church.

VOL. I.

all his pontificals, would not, on account of their garments, appear more respectable in the eyes of a Chinese, than a Pagan priest with his gaudy trappings on some of the high festivals of Baal! The novelty might, indeed, excite the gaze and laugh of the multitude; but, with all the sacred vestments of the West, they would still be considered as mere Hoshang; perhaps even identified with them."

Conformably with his habitual endeavour to promote the spiritual welfare of all to whom his influence could extend, Mr. M. tried to commence public worship in his rooms at Canton; and on the first Sabbath in January 1808, he invited, by note, three or four American gentlemen whom he knew, to attend a religious service at his apartments. "I was grieved," he says, "that they had not the means of hearing the gospel, and thought that they would embrace that which was now offered. However, Mr., to whom I addressed the first note, dissuaded me from sending to the others, as it would not, he thought, be agreeable. He remained with me himself, whilst I read the Scriptures, and went to prayer."

"After a little time," says Dr. Milne, "Mr. M., understanding better the state of society at Canton, hired a building there called a Factory, which, though small, furnished more room and convenience, was better adapted to his pursuits, and more conducive to health, than the 'go-down' which he had hitherto occupied. In warm countries, roomy and well ventilated apartments are very necessary for the health, and should be sought for by missionaries. The rent in Canton is indeed very high, but that is an unavoidable evil.”

This was the French Factory, which was kindly offered to him by Mr. Parry; he removed thither on

the 1st of February, and continued there until he left Canton for Macao at the beginning of June, to recruit his health.

Considerable interest in the peculiar situation of Mr. M. was now manifested by several of the English residents; his character commanded respect, and his pursuits excited attention. Amongst these must be mentioned Mr. Roberts, then chief of the English Factory, to whom Mr. M. had been introduced by the kindness of Sir George Staunton. Dr. Milne, speaking to this point, takes occasion to make the following remarks:-"Mr. Roberts, as long as he lived, showed every disposition to further the literary and benevolent views of the society with which he was connected. When on his death-bed, he said, 'I see not why your translating the Sacred Scriptures into the Chinese language might not be avowed, if occasion called for it. We [i. e., the members of the Factory] could with reason answer the Chinese thus: This volume we deem the best of books. Mr. M. happens to be able and willing to render it into your language, in order that it may be legible to you; your approval or disapproval of it rests entirely with yourselves; we conceive he has done a good work.' These were Mr. Roberts's words. It was in a somewhat similar manner that the British ambassador at the court of Persia introduced a copy of the New Testament to the notice of the sovereign of that country. The consequence was, that the Persian monarch, after carefully perusing the excellent Martin's version, gave his most unqualified approbation, both of the book itself, and of the pious design. of the British and Foreign Bible Society in circulating it through the world. If the Sacred Scriptures were presented, by some magnanimous official character, to the emperor of China, or to his great officers, in a dig

nified manner, who can tell but that they might be well received, and gradually lead to happy consequences? The Sacred Scriptures, in the form in which they now appear (viz., that of a translation), have never been officially prohibited in China; and, though there is some reason to fear that they might be confounded and identified with other prohibited books, there is also a possibility that they might be accepted. Very much would depend upon circumstances, and the manner in which they were offered. Cold-hearted suspicion, however, often paints to itself more difficulties than really exist."

Mr. Ball, who filled another department in the Honourable Company's establishment, also kindly noticed Mr. M., and sent him from Macao a copy of a Spanish grammar. To the Honourable J. Elphinstone he was indebted for the present of a Latin-Chinese Dictionary, valued at about £50; and from Dr. Pearson, whom he was compelled to consult in his medical capacity, he received, as did also his family, the most prompt and efficient medical attendance for the space of five and twenty years. Death only interrupted the friendship which subsisted between Dr. Morrison and these gentlemen. "It is but just to observe that he received innumerable civilities from those who did not enter fully into his views, nor indeed entirely approve of them. He was also aware that his character and objects sometimes afforded a topic rather of light remark than of serious conversation; but he was prepared to make allowances for youth, with whom too frequently not only missionaries to the heathen, but any minister of religion, is equally a subject of jocular remark."*

* Retrospect, p. 74.