assiduous in that department of effort which remained open to him, the circulation of books. He composed tracts, and gave particular attention to a commentary on the Bible, portions of which were pub lished in four volumes, under the title of the "Domestic Instructor." He also did much, as he found opportunity, for the welfare of European and American residents, especially seamen, to whom he preached as regularly as circumstances admitted. In 1833 the Portuguese were offended at some of his publications, and prohibited further printing in his house, but happily there was a sufficient stock of publications already on hand to enable the distribution to go on during the suspension of the press. Thus he continued, cheerfully tasking his energies in every work that promised benefit to his fellow-men, regardless of his own infirmities, till the summer of 1834, when he found himself much weakened by his toils. The expiration of the charter of the East India Company, and its renewal on terms that involved a radical change in the conduct of affairs at Canton, gave such an aspect of instability to all his arrangements, that he again sent his family to England. The British government required of him the same service that the Company had done, multiplied by the changes that took place in administration. He executed his augmented duties with cheerfulness, with evidence of increasing weakness, though without apprehensions of immediate danger. But a fever set in, which baffled medical skill, and on the first of August, 1834, he breathed his last. His body was followed to its last restingplace by the European residents with every testimony of respect which the occasion demanded. A monument with an appropriate inscription commemorates his labours and virtues. A more suitable memorial exists in the "Morrison Education Society," formed after his death, with a liberal endowment, which still exists, to diffuse the savour of his example, and to do its part in the work of elevating the people for whose welfare he spent his laborious life.

To spend twenty-seven years in laying a foundation without the hope of seeing a superstructure,-in forging weapons which must be bequeathed to others for use,-would seem to be an arduous and disheartening lot. Such was Morrison's. He knew that such it would be when he first entered upon it, but was not discouraged at the prospect. He felt its hardships very sensibly in its progress, but, though sad, never fainted. It was, as it seemed, the post of duty, and he was content to wait for his reward when the fulness of time should come, if he might see it in time, and if not, when

eternity should reveal it. And he gained more than he had reason to hope. He was permitted to gather into the Christian church ten sincere converts, to ordain one of these to the work of the ministry, and to rejoice in the assurance that his work had an indestructible vitality communicated by the Spirit of the Lord. For such an enterprise he had rare mental and moral aptitudes. With nothing brilliant or showy, he possessed a strong and sinewy intellect, unusual powers of concentration and perseverance, a calm and sagacious judgment. He could labour strenuously without discouragement, to the end which his judgment had determined, and if his projects. failed, it was never through his own default, but for want of cooperation. His piety was deep, thorough, all-pervading,—the guiding principle of his life, which was singularly pure and blameless. It was a good providence that gave such a pioneer to the enterprise of Protestant missions in China, and whenever the millions of that idolatrous empire are brought into subjection to the only living God, it will be acknowledged by all, that of human agency in their redemption, the first place belongs to MORRISON.

WILLIAM MILNE.

WILLIAM MILNE was born in the parish of Kennethmont, AberHeenshire, Scotland, in the year 1785. His father died when he was ut six years of age, and he was brought up by his mother in humble rcumstances. He received the education common to those of his ndition in Scotland, and had a noticeable predilection for books, this religious culture was neglected, and his habits were far from exmplary. "In profane swearing and other sins of a like nature," heys, in the narrative he gave of his early years, "I far exceeded Io of my equals, and became vile to a proverb. I can remember thtje ime when I thought that to invent new oaths would reflect hner on my character, and make me like the great ones of the earaft This self-accusation was confirmed by one of his neighbours, whiyo oke of him as "a very deevil for swearing." A habit so unusuaby ong the Scottish peasantry must have been acquired from suctin reat ones" as have too often represented England on their tramveland made profane oaths among the first rudiments of the Eningslanguage mastered by French and Italian boys. He read

the er Bil reluctantly and from constraint, and learned the Assembly all's Cachism by heart, from a desire to be equal with his neighbours andas to aid the displeasure of the parish clergyman. He sometimes said th hisrayers at night, "for fear of the evil spirit," against whose inflagglenche believed his prayers to be an effectual security. Yet it is plain, om his account of himself, that his mind apprehended and his esconsince felt the truths of the Bible, while he was outwardly defying tim. As early as his tenth year, when alone in the fields, the thoug of eternal punishment for sin struck him with such force, that he w: constrained to pray, and form resolutions of amendment. These impssions wore off, and his resolutions were forgotten. He aspired to ecome a leader in vanity and gayety, hoping to attain this distincon before his sixteenth year.

Better thgs were designed for him. At the age of thirteen, a partial chare was effected in his deportment by the reading of

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religious books, the example of two pious persons in the family where he resided, the dread of death, and the impressions produced by vivid representations of the sufferings of Christ in sacramental addresses. Though he had very inadequate ideas of his own chaaracter and duty, the change was manifestly for the better. He wras led to the practice of secret prayer, the reading of the Scripturegs, and more diligent improvement of the means of grace. By attend ance at a Sabbath-school, his knowledge of evangelical truth, ansıd his conviction of its importance, were increased. He began family worship in his mother's household, and held meetings for prays with his sisters and other children. There was an element of sel-righteousness in all this, of which he was not immediately conscioug, but he was not permitted to be long in darkness. At the age Itf sixteen, the time he had fixed for the consummation of his aspir of g folly, he was providentially removed to a place where he had lol-e privilege of conversing with pious persons, who exerted themsed, its to direct his attention more intelligently to his religious interes.imp One of these deserves particular mention, as the chief instrue of his conversion. Adam Sievwright was a poor basket-make had a wealth of spiritual knowledge, which imparted to his chau and to his humble dwelling a more than earthly dignity. hour of family devotion he was accustomed to make some rea on the passage of Scripture read, to prepare his children'si for the solemnity of prayer. To young Milne, who was sortir present, the pious cottager uttered seasonable exhortation: beauty and excellence of religion, as exhibited in this hoeh captivated his heart. His occupation as a herdsman gave hi an opportunity to read while in the field tending his flocks. O of favourite books was "The Cloud of Witnesses," an accou: of persecution of the Scottish Covenanters. "Often," he says'ha ve I sat on the brow of a hill, reading the lives of the martyrs,dmiring their patience and fortitude in suffering; and seeing them 'erco me' their enemies by the blood of the Lamb and by the 'wor of their testimony,' I longed that God would, some time or oth, hor our me thus to confess his name, and bear my testimony to ne tri ith." From these dreams he was shortly awakened. His vene ble friend recommended to him the reading of Boston's "Fourfd State."*

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* We have seen in the life of Judson the same work, in another misphere, the instrument of bringing to the knowledge of the truth one whom G had selected as "a chosen vessel to bear his name before the Gentiles."

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He had scarcely begun it, before his real character and condition were revealed to him, and he was filled with anxious concern. Under the weight of these feelings he prayed, as often as ten or fifteen times in a day, attended meetings for prayer, and sought spiritual conversation. A clear exhibition of the gospel, not long after, in a sermon by Rev. Mr. Cowie, of Huntley, opened to his view the way of reconciliation, and he earnestly devoted himself, thenceforth and for ever, to the service of God. His religious growth was visibly rapid. A change of residence brought him into a family where religion was not honoured, but he "witnessed a good confession." By his influence family-worship was established, and he had reason to hope that his master and mistress became true followers of Christ. A person who visited there occasionally, being rebuked by him for profaneness, received impressions that never left him till he was led to embrace and profess the gospel.

In the activity with which the young shepherd-boy, in humble poverty, but with the simplicity and fervour of true piety, laboured for the salvation of others, was manifest the spirit that afterwards led him to devote his life to missionary service. He took an active part in Sabbath-school instruction, and, to qualify himself for his duties, cultivated a profoundly devotional spirit, the power of which was felt by his pupils and by all who knew him. He established prayermeetings in destitute neighbourhoods, and went from house to house in company with a few young men who partook of his spirit, conversing and praying with the poor. He was habitually about his Master's business, and was thus qualified, when the way was providentially opened for a wider and more commanding sphere of usefulness to mankind.

At the beginning of the present century, the missionary spirit had less influence in Scotland than in England. The established church lent no cordial approbation to the enterprise, and some of the Presbyterian Seceders were prejudiced against it. Young Milne was connected with a congregation of the body known as the Antiburghers, who entertained a strong aversion to the London Missionary Society. Happily, the church at Huntley, under the care of Mr. Cowie, was in truth what it was called by way of reproach, "a missionary church." Its members were scattered among many parishes, through which they diffused the spirit cherished by their pastor at the cost of his influence and ultimately of his denominational standing. Milne thus became familiar with what was doing by various