principles contained in these vol- sal. On his return, he visited and des umes. Mr. Malcom, in company with a number of Missionaries, sailed from Boston in September, 1835, and landed at Maulmain in February, 1836. He states his object to be" to examine into, and with the missionaries adjust, many points not easily settled by correspondence; to compare the various modes of operation in different missions; to survey the field; to compare the claims of proposed new stations; to comfort, encourage, and strengthen the missionaries in their arduous work; and to gather details on every point where the Board lacked information." cribed Chittagong and other places on the Eastern side of the Bay of Bengal. On leaving Burmah Mr. Malcom remarks," Leaving the shores of Burmah, probably for ever, inflicted on me no small pain. The dear list of names who compose our band of laborers there, seemed before me as the shore receded. Personal intercourse had been rendered en dearing by intimacy, by mutual prayers, by official ties, by the kindest attentions, by a common object of life, and by similarity of hopes for the world to come. To part forever could not but wring my heart." The remaining part of the first volume is taken up with an account of Burmah, and the religion of Buhd. After a short history of the empire, a notice is taken of the face of the country, climate, agriculture, and zoology; the manners and customs, character and conditions of the inhabitants; the government, magistrates, commerce, and language. Had we space we could enrich our pages with many extracts from this part of the work. Nothing in the whole circle of human agency, as it appears to us, is better calculated to cheer the hearts, and strengthen the hands of the brethren and sisters stationed and laboring far off' among the hea. then, than a mission such as that entrusted to Mr. Malcom. He goes as a messenger from the Board itself, acquainted with all their plans; knowing the points on which information is wanted; intimate with the state of the churches, and all the other interests of their dear native land. He appears among them as the common friend of all. If difficulties exist, his counsels and his friendly interviews have the best tendency to heal and remove them. When he has finished his errand, he returns to his fathers and brethren at home, with the most valuable in-cerning the religion of Burmah; yet we formation, obtained from the best sources. From Maulmain Mr. M. visited Tavoy. Two days' journey distant are the Karens, whose condition and prospects he describes. Returning to Maulmain, he had a conference with the missionaries, which must have been a meeting of deep interest to him and to them. The state of the missions, of the country, and its inhabitants are described. He next proceeded to Rangoon, and from thence to Ava, where he remained four weeks. The description of these two cities, the native priesthood, the Burman princes, the nobility, the missions, inhabitants, &c., will richly repay an attentive peru The delusion of Budhism is so extensive, and prevails in so many countries, differing in their manners and customs from each other, that it is not to be expected that either the priesthood, or the superstition itself will be the same in all. We are aware of the advantages possessed by the author of these volumes for obtaining correct information con think he has given a representation too favorable to this system of Atheism. When he speaks of its "practical piety," he uses a phrase that has no meaning in this heartless delusion. It is true that many of the commands and precepts of Gaudama are good; but the great body of the people refer these to their priests; and where it is otherwise, nothing like practical piety can exist in a system of religion, founded on Atheism, which is literally without God, without a Saviour, and whose only hope of immortality, even to the most cultivated minds, is blank and cheerless annihilation. Our limits compel us to omit for the present all notice of Mr. Malcom's tra- || It mingles its bitter waters in the cup of vels in Hindustan, Malaya, Siam, and China, which take up above two hundred pages of the second volume. The two chapters on the measure of success which has attended, and on the mode of conducting modern missions, are perhaps the most important of the whole work. On both these some difference of opinion exists among the friends of foreign missions; both are fair subjects of inquiry; and every temperate and judicious discussion of them must be of service. In bringing them distinctly to the notice of the public, we think Mr. Malcom has rendered the Missionary cause a service. On this subject the truth has nothing to fear from the most rigid examination. In a late review of these volumes, published in one of our best periodicals, some views are presented which we propose to notice, in connection with the remarks we have to make on the work itself. In that review a description is given of heathenism, from which we entirely dissent. It is there contended "that the worst features of heathenism, the system of Thuggee itself, and even its horrid licentiousness, might nearly be matched by similar scenes of cruelty and infamy in Christian lands; that the heathen are a sober, civil, rational, and often kind and generous set of men and women, just like other people." Now we think it can be shown, in the words of truth and soberness, that these assertions and positions give a coloring to this subject, which the truth does not justify. We refer to the description of the condition of the heathen given by the Apostle Paul, in the first chapter of the Epistle to the Romans. This dreadful picture has a very different shading from the one we are examining; and it is a fact, as true as it is melancholy, that it describes faithfully the heathen of the present day. One universal mark of heathenism, is the degradation of woman. This is not an insulated fact, or confined to a few exaggerated cases. It is a plague-spot, reaching to the one half of the whole cominunity, entering into every relation of life. every domestic blessing. As it respects the poor heathen female, it is not true that she is just like other people. The difference between her condition, and that of woman, in countries under the blessed influences of the Gospel, cannot be fully described. No one will contend that the Brahmans in India, the priests of Buhd in China and the adjacent countries, the Gregree men and witchfinders in Africa, and the teachers in other heathen countries, are just like Christian Ministers among ourselves. How then can the mass of the heathen people, under such teachers, be “just like the people” here ? The heathen have no Sabbaths,-they are without the bible,-without a Saviour, and without God in the world. It would be strange, indeed, if these heavenly influences had no effect on the face of society where they are enjoyed. The Psalmist thought differently when he exclaimed, "Blessed are the people who know the joyful sound." The religion of the bible requires holiness, purity, and truth. The religion of the heathen is sin personified, licentiousness and falsehood. That there are many crimes committed amongst us, many secret scenes of licentious infamy, and many individuals void of truth and honesty, does not in the least affect the question. The murders of Thuggee are preceded by acts of religious worship; impurity and licentiousness are often a part of the religious services of the heathen; their religious temples are often filled with massy sculpture and pictures which cannot be described; and even their sacred books also, in many instances, teach and authorize falsehood for the basest purposes. But it is said, the Chinese have many good maxims; and Confucius laid down the golden rule, almost in the words of the bible. It was the boast of Gibbon, that he had read this rule in a moral treatise of Isocrates, four hundred years before the publication of the Gospel. This precept, however, was recorded in the bible a thousand years before either the Grecian or the Chinese sage was born. Whatever of good be in some of the maxims of Con- | go together, and we see not, in the presfucius, the tendency of the most important ent state of the heathen world, how the is to unmixed evil. He taught that one can be separated from the other, there was not evidence sufficient to deter- without serious injury to missionary ope mine that the gods had any existence; rations. nor did he think it was a question of any importance. He has left nothing to show his belief in the immortality of the soul; he and his followers insisted that woman is not a moral agent, that she is incapable of good or evil, and was formed for the pleasure and service of man. It were easy to enlarge on the sad and melancholy condition of the heathen, but we forbear. On the subject of schools, we think the author of this work and the reviewer go to opposite extremes. Mr. M. states that the proportion of time and money bestowed on schools should be much less; and the reviewer contends that to furnish and train up a native ministry is the grand object of missions. The objection to both these views is, the dividing what ought not to be divided, and considering separately what ought to be considered together. If any one point has been settled by the experience of modern missions, it is the necessity and importance of raising up an educated, and with the blessing of God a pious native ministry. Whilst he objects to the amount of labor devoted to schools, Mr. Malcom admits the importance of a native agency, and proposes a system of education for native converts. But many of the converts, from age, family incumbrances, want of capacity, and other impediments, could not be qualified to become teachers by any education they could receive. It is to the youth in the schools we must look for the future ministry. If among them in every case a proper religious influence be exerted, the system cannot well be too extensive. On the other hand, we think the reviewer in error when he contends for this as the grand object of missions. This is one object certainly, and one of great importance; but the preaching of the gospel is also a great object, and we object strongly to any view of the subject, that places it secondary to the employment of any other agency. These ought both to VOL. VIII. Mr. Malcom's account of the translations made by the Serampore missionaries, page 45, ought to be read in connection with his remarks on the mistakes of translators, page 255. It has been contended by some persons that very few of these translations are sufficiently correct for distribution; and that a considerable portion cannot be even viewed as a basis for new translations. We are unwilling to yield a full assent to these charges, although to some extent they may not be without foundation. Twentynine different translations are named ; and it is now ascertained that all are not equally good. Indiscriminate praise, such as may be inferred at least from Mr. Malcom's enumeration of them, and indiscriminate censure, are to be avoided. The terms "a very few," "a considerable portion," are too indefinite to be of much service. If a translation be unfaithful, let us know the name of the language at least, and the history of the translation. Until this be done, we have a right to conclude that the objector is not well informed on the subject. For a long time it was contended that there was no such language in India as the Kunkun, into which the New Testament had been translated by Dr. Corey. Four years ago, however, it was ascertained that the Kunkun is the proper dialect for an extensive district south of Goa, and the translation, after being long on hand, was sent there for distribution. This subject is stated at large in the Friend of India,' Vol. I. page 154. That the Serampore missionaries were highly qualified by their knowledge of many of these languages, will not be disputed. That they were men honest and faithful is admitted by all. They most probably undertook too much; and hence the translations into languages remote from their residence, would be less accurate than the others. Some of these languages are very difficult to master, particularly the Chinese. A 3 at least, less time should be devoted to translations and tracts :-There should be less preaching in English:-Less effort should be spent, for the present at least, on periodicals-In reducing languages to writing, the Roman letters only should be used:-The recent plan of sending missionary physicians should be very sparingly prosecuted :-There should be more direct preaching of the word publicly and from house to house. translation of the bible, that will embody || Mr. Malcom endeavors to prove the folthe idioms of that singular language, with-lowing propositions:-At some stations, out being a paraphrase, rather than a translation, is a most difficult matter. Those of Morrison and Marshman are found to be too literal, while the new translation by Medhurst and others is charged with the opposite extreme. We understand from Chinese scholars that these will all be of service in a correct translation; and we presume that it will also be the case in regard to the translations into other languages. We are surprised to see it stated that Dr. Marshman's translation cost $100,000. We are led to believe that Mr. Malcom has been misinformed. It is difficult to conceive how it was possible to expend so large a sum on one translation. We consider the views contained in these volumes, on the subject of economy in conducting the Missionary work, to be sound and judicious; although we are aware they have been strongly objected to. Even the cause of most of the lamented deaths of the missionaries, and their return home with broken constitutions, have been referred to the stinted allowance assigned for their personal support. It would be misapplied economy, indeed, if this were true. Their support should be sufficient to permit them to devote themselves entirely to their missionary work; and with American missionaries we believe this is generally the case, although their salaries are much lower than those of most European missionaries. Amongst so many, there will be differences in their habits of economy, care, foresight, tact, and prudence; and what is in general amply sufficient, may prove a rather inadequate support for some individuals. Hence the existence of cases where complaints are made. Extreme representations doubtless exist on both sides. We heard not long since of a missionary who wrote to his friends, that there was no more hardship to be borne by a female in missionary life, than she had to meet with in the refined circles of her native land. In the last chapter, besides his remarks on schools, and on unnecessary expenses, In discussing these propositions and others which accompany them, we think Mr. M. has overlooked some considerations of the first importance. He has omitted to take into view the different circumstances of the different heathen nations, and of the different missions. Take almost any of these items and let its justness be granted as it respects one country, that does not prove it right in another. If there be too many physicians in India, it may nevertheless be proper to send them to Siam, Borneo, or Africa. So of the use of the Roman alphabet: this question has at least three distinct aspects its application to languages when first reduced to writing; to the languages of the Hindus and other nations, who have already alphabets of their own; and to the Chinese language. These are different propositions, and require to be considered separately. However earnest, and even positive Mr. M. is in sustaining his propositions, we have been forced to the conclusion, that there is too much of theory, and too little that is practical in this part of the examination. Still we have read his remarks with interest; they fully merit a more extended examination; and it is only because we have not room to notice the various propositions, item by item, that we have given these general remarks. We shall be glad if our notice of these interesting volumes should be the means of making known more widely their merit, and of calling forth greater interest on the part of our readers in the numerous millions of heathen people, whose spiritual wants they describe. Proceedings and Entelligence. France. BRITISH AND FOREIGN BIBLE SOCIETY. Circulation and Effects of the Scriptures in France. The Report has just mentioned that, through the instrumentality of this Society, upward of 105,000 Bibles and Testaments have been circulated in France during the past year. In addition to this number, I must state, that, through the instrumentality of the Societe Biblique of Bordeaux, 5,833 copies of the Bible and Testament have been also circulated; and besides that, 37,540 Bibles and Testaments have been circulated by the Societe Biblique Françoise et Etrangere; which makes, altogether, a total number of 148,373 copies of the Holy Scriptures, which have been circulated in France during the past year. Through the blessing of God, this vast circulation of the Gospel in France has produced a great deal of good, not only among our Protestant Churches, but also among the whole population belonging to the Roman-Catholic Church. Popery is losing its ground in France: the more the glorious Gospel of our Blessed Lord is read among the Roman Catholics in France, the more quickly do they know the errors and superstitions of Popery, and are inclined to become Protestants. But what is Protestantism? Nothing else than Christianity itself. It is Christianity restored to its primitive simplicity and fidelity; and whosoever believes in our Lord Jesus Christ-whoever accepts the truth as it is in the Gospel-he becomes a Protestant indeed. We are very happy to possess, in France, a translation of the Bible by Monsieur De Sacy, which is a Catholis Bible. Were it not for this precious work, we could not induce the Roman Catholics of France to read the Bible. De Sacy's Bible is received as an approved book among the Roman Catholics: the present government of France has permitted De Sacy's translation of the New Testament to be put into the hands of our rising generation; and in many of our schools-our public and private schools in France-the New Testament of De Sacy's translation is now read. We find a number of Roman-Catholic Priests who are favorable to the circulation of De Sacy's Bible and New Testament.-[Rev. F. Martin, of Bordeaux, -at B. F. B. Soc. Ann. May, 1839. Having lately visited some parts of the Continent, I feel myself called on to offer a few remarks, as to the blessings which the Bible Society has conferred on France, and the call which there is for it in the different kingdoms of Italy. In respect to France, as it was ten years ago, when I had an opportunity of ascertaining its religious state, and what it is at the present time, I would remark, that I never saw so great a moral change. Many voices bear their testimony to the Bible, as the originating cause of that moral and spiritual movement which is taking place in that country. Where, ten years ago, I saw schools in their infancy, I found, on visiting them only a week since, that they comprised no less a number of scholars than eight hundred! -800, the majority of them belonging to Roman Catholic families, who were taught, not according to the wisdom of man, but from the lively oracles of God: making answers which I should have rejoiced to hear in our own Sunday schools. Scriptural knowledge is made the foundation of scriptural piety; and God's blessing crowns those labors with suc cess. I proceeded to another part of France -the district of the Saone and the Loire. I never saw, in any tract of country, such blessings as those which have been conferred by the Bible Society on that portion of France. Wherever the waters of the Saone and the Loire roll their fertilizing streams, there goes the stream of Divine truth-there your Bibles and |