were not wanting in the ſagacity, or neglectful of the policy, which had, on ſo many other occaſions, crowned the projects of their ſociety with ſucceſs. It is difficult indeed to ſay how far, under ſuch circumſtances, even the moſt ancient of the inſtitutions, upon which the fabric of the Chineſe government is founded, or the moſt deeply rooted of the prejudices and attachments, by which it continues to be ſuſtained, could have withſtood their powerful and undermining influence, had they not happened to have loſt the ſupport the countenance both of the head of the Catholic church, and of their reſpective temporal ſovereigns.
The conſequent extinction of their order having ſubverted the ſyſtem of politics, which until then the Miſſionaries in China had ſucceſsfully obſerved, having cauſed the adoption of a plan of converſion more ſtrict, and probably more orthodox, but, in the ſame proportion, more unaccommodating to the prejudices of the people, and more alarming to the jealouſy of the government, and having alſo, generally ſpeaking, thrown the profeſſion into the leſs able hands, the cauſe of Chriſtianity and of Europe neceſſarily loſt much of its temporary luſtre and influence. In addition to this unfavourable change of circumſtances, the French revolution has ſubſequently had the effect of conſiderably reducing both the amount of the funds which ſupport, and the number of the labourers who cultivate the Chriſtian vineyard in China; under which accumulated diſadvantages the intercourſe with Europeans, as far as the Miſſionaries are concerned, it will eaſily be conceived, muſt of late years, in ſpite of every exertion, have been gradually on the decline.
Although, among the few Miſſionaries whom the Emperor of China ſtill retains in his ſervice at Pekin, and among the larger number who are clandeſtinely employed in maintaining and propagating the Chriſtian faith in the provinces, there are, no doubt, many amiable and reſpectable, and perhaps even ſome learned men, they can ſcarcely be
