many, lest many things might haply escape them. Who neither coveting praise for expedition nor fearing reproach for slackness, (seeing in a business of moment, none deserve blame for convenient slowness) have expended almost three years in the work, not only examining the channels by the fountain, translations with the original, which was absolutely necessary; but also comparing channels with channels, which was abundantly useful, in the Spanish, Italian, French, and German languages." "These with Jacob," says this writer, with much significance and in the peculiar taste of his age, "rolled away the stone from the mouth of the well of life, so that now even Rachel's weak women may freely come, both to drink themselves, and to water the flocks of their families at the same." It is an immense undertaking to give to one of those eastern nations or tribes a version of the Bible, in their own tongue. Much time and the combined skill of many learned men are necessary, to give them a standard version. Whatever be the meed of praise due to Carey, Morrison, and Judson, for their translations, yet it is not pretended, either by themselves or their friends, that they are perfect. The Serampore missionaries are now anticipating a revision and correction of theirs, which came from the hand of Carey, and have, years ago, enjoined it upon all their missionaries to collect such criticisms as it is in their power, treasuring them up against the final revision. While, therefore, for translating the Scriptures we must have some missionaries very learned in the languages to lead the way, the greater the acquisitions of all, the greater assistance will they be able to render in this important field of labor. Hence every student who anticipates being a missionary, should bear in mind that in the dryest and otherwise most uninteresting part of linguistic study, he is fitting himself for direct usefulness, much more so, than any pastor is in this country, who makes the same acquisitions. The student who designs to labor among the heathen ought to remember, that while subjecting himself to the dry and tedious task of making himself thorough master of the particles even, he may be doing just that thing which will enable him to elucidate some otherwise dark and difficult passage of the word of life, to be read for the edification and sanctification, perhaps, of thousands for generations to come; and then his love of souls, his sympathy for the benighted heathen, would give interest to his study, and often cheer and animate him in a course otherwise comparatively uninteresting. The devout student mingling with his daily labor much prayer, will find from this consideration a charm thrown around the ancient languages unequalled by the tnost enchanting fiction, and in his soul awakened a literary enthusiasm unknown to the ambitious or the amateur. Nor is a critical knowledge of the original languages of scripture, only, important to a missionary. Our missionaries should be, if possible, familiar with such modern languages as contain correct versions of the Bible, such as the Spanish, French, Italian, and German; especially the French and German. Nor is the translation of the Scriptures the only reason why linguistic learning is so important. The whole life of an eastern missionary is spent in learning languages. It is indispensable to a full amount of usefulness, that one be able to speak a number of tongues, some of them radically different, others mere dialects of the same stock. Schultz, a distinguished Danish missionary in 1728, while stationed at Madras, preached constantly in the Tamul, Telinga, and Portuguese languages, although employed at the same time in translating the Scriptures into the Hindostanee, another equally distinct tongue. The foundation, however, of all this ability to acquire even the eastern languages, ought to be laid during the course of one's literary preparation at home. We might show in the same manner, were it necessary, the importance to a missionary to become extensively versed in history, both profane and ecclesiastical. That some few leading missionaries in every country be learned in ecclesiastical history is specially desirable. Experience is wisdom. History is the record of the experience of generations, and to some extent of the world. A knowledge of history is an important branch of a liberal education. But there are spheres of public action to which it is indispensable. It is valuable to the judge, indispensable to the legislator. It is valuable to the pastor, but it is indispensable to the missionary, whose business it is to lay the foundations of a new society and new moral institutions. The essential parts of religion are revealed. But many of its forms and its connections with the world are not. The tendency of measures often appears favorable | dities, it is truly refreshing to the spirits in good hearts and lives, their absurd metaphysical notions notwithstanding. A familiar acquaintance with the history of the controversy of this and other doctrines,-such for example as that which commenced with Augustine and Pelagius, would make the modern missionary, in teaching the heathen, cautious, discreet, and scriptural, and therefore safe. The preacher of the gospel who is familiar with ecclesiastical history, if he be a man of sound sense, will be driven from philosophy, falsely so called, to the word of God, as to a light that shineth in a dark place. He will distrust himself, and trust implicitly in what God has said, and will deliver his messages with the simplicity in which God has revealed them. which is not so in fact. The history of of the devout Christian, to return again their application tends to wisdom. The to the word of God, that pure fountain history of the doctrines, for example, if of truth, where all that is necessary to well understood, will be a safeguard, salvation, and all that God ever meant preventing, to a great extent, those we should know in this life of this subangry and ruinous collisions which have lime doctrine, is clear as a sunbeam. so frequently distracted the Christian We do not presume to say that the church. In nothing, perhaps, will the doctrine of the Trinity, the divinity of missionary find more difficulty than in the Son of God, and the Holy Spirit, attempting to give to the heathen a cor- would not have had opponents had its rect idea of the Trinity. The fact that friends been ever chaste and discreet the Deity is revealed to us as Father, and scriptural in their presentation of Son, and Holy Ghost, each divine and it; for there can be no doubt that there equal, and yet one God, is as obvious is in the human heart a deep-seated as any of the essential doctrines of rev- aversion to it, and to all it involves, as elation. And yet no doctrine has to the doctrines of grace. Yet we do found more opponents. For this there believe the arena of the controversy are several causes. To the doctrines would have been greatly circumscribed. which necessarily flow from this truth The controversy would then be found the natural heart is strongly repugnant. to be between its enemies and the To such therefore, it is false in preju- | Bible, and not between them and metdice. The human mind is naturallyaphysical divines, who hold the truth more ready to believe a fact when it is intelligible than when it is not, under the same amount of evidence. And in addition to these, the method of representing the doctrine of the Trinity on the part of its friends, has, often and from the earliest date of the controversy, increased the difficulty. Sabellius, in the third century, unquestionably a devout man, and who earnestly sought the truth, was startled aside from this revealed truth, not because he was opposed to the results to which the doctrine would naturally lead, but simply because he could not reconcile the methods employed by the orthodox to represent it. His controversy with them was not as to the truth of the doctrine, but the mode of illustrating it. Arius in the succeeding century, commencing where Sabellius left off, and driven by this same absurd mode of representation, in connection perhaps with a secret aversion to the doctrine itself, as it was so intimately associated with other doctrines eminently humbling to the human heart, landed far below his predecessor in a virtual denial of the doctrine. Now, we hesitate not to say that any man of a sound logical mind, if he will make himself familiar with the arguments of these two great contending parties, with their modes of representation and of philosophizing upon the nature and relations of the three persons in the Godhead, will be as reluctant, though he still adhere to the orthodox doctrine, freely to admit the reasonings of the one as of the other. After having gone through with the labyrinth of their philosophical absur Every candidate for the missionary service must perceive, therefore, how important it is that his theological course of study be full and perfect as possible. It is not sufficient that he make himself familiar with the principles of interpretation and obtain a summary view of the doctrines of the Bible, however correct. He ought to be at home in the great subjects of the sacred profession. He ought to be a scribe well instructed, before he leaves the hall of instruction, and those libraries, and other sources of knowledge which are not to be found in the missionary field of labor among the heathen. But the usefulness of the missionary does not depend on his attainments in theology exclusively, or in those branches of learning strictly connected with the profession. Most if not all of the branches included in a liberal education labor in his service. But while it may be granted that many students do decline in religious interest in consequence of severe application to intellectual pursuits, yet, we hesitate not to affirm that it is not a necessary consequence. So far from there being any incongruity between study and devotional feeling, it is confidently believed not only that we may so study, as to grow in grace as well as in knowledge, but also that a high state of religious feeling, a truly devotional spirit, is eminent are serviceable. An acquaintance even | your faith be it unto you," contains a with the exact sciences must contribute sentiment not less true in relation to much to a missionary's usefulness. personal salvation than to successful This is particularly true of astronomy, of which nothing can be more absurd than the notions of the heathen. In a word, their pretended sciences, and especially their astronomy, are inseparable from their religion, since all they have of either is contained in their sacred books, and is equally a pretended revelation from the gods. Could the falsehood and foolishness of one be shown, the overthrow of the other would be inevitable. This would not convert the heathen, we are aware, but would do much to prepare the way for the re-ly conducive to successful mental effort. ception of the gospel. Open their eyes to the absurdities of their sacred books, and they will be prepared to examine the evidences of Christianity. Ignorance and superstition are the adversary's strong hold among the heathen. Batter this down, and the way is open to the citadel of his empire. But it is unnecessary to specify farther particulars. Knowledge is power. To it ignorance bows down in homage. It always has; and it always will. Learning, we have said, is a species of knowledge, and gives to the possessor its peculiar power. That man, therefore, who has the piety and proper natural qualifications to become a missionary, will increase his influence over the heathen in proportion to his literary acquisitions. A missionary's talents being fixed, the longer he lives, the more good he will ordinarily do. His days being numbered, the more learned he is, the more useful he will be to the heathen. But we shall be met here, by the pious student, in whose soul is secretly burning a grateful flame of devout feeling, and who dreads any influence which would extinguish or even stifle it, with the objection that such severe and protracted mental effort must be at the expense of his piety. We frankly confess to you, young brethren, were such to be the necessary consequence, we should have urged upon you the sentiments of this essay with the utmost reluctance. With the missionary there can be no commutation between piety and learning. Obvious as it is that learning is power, it is feeble when compared with a godly life. Though faith in Christ, will not at the present day enable its possessor to work miracles, it will nevertheless ultimately work things equally marvellous. The language of our Lord, "according to To suppose it otherwise, would be to conceive a collision of the laws of the Creator. For the moral laws of God to be at war with the physical or intellectual in this thing, would be unanalogous to every thing we see around us, where all are in harmony. The health of the body is conducive to the health of the intellect. A diseased body is a fruitful source not only of peevishness, but also of mental aberrations. That there is as intimate a connection between the moral and intellectual faculties there can be no doubt. To say nothing of the constraining influence of Christ's love in urging a student forward to qualify himself for usefulness, a healthy religious state is without doubt favorable to readiness of apprehension and soundness of judgment. This, however, is not only analogous to the known laws under which we live, where the perfection of one thing exerts a mutual good influence on others, with which it is connected, but it accords also with the experience of those devout men who have followed intellectual pursuits. There is a serenity of mind produced by habitual communion with Christ, which both clears from the mind all incumbrances and infuses into it a healthful vigor. The instance of professor Francke, of the University of Halle, in Germany, is striking proof of this. While he has immortalized his name as a philanthropist, he has scarcely less so as a scholar. Being asked by a friend how he maintained such constant peace of mind, amid so much study and responsible labor in his benevolent enterprizes, he replied, "By stirring up my mind a hundred times a day. Wherever I am, whatever I do, I say, blessed Jesus, have I truly a share in thy redemption? Are my sins forgiven? Am I guided by thy Spirit? Thine I am. Wash me again and again, strengthen me, &c. &c. By this constant converse with Jesus I have enjoyed serenity of mind, and a settled peace in my soul." The history of Swartz, which we would recommend to every young man having missionary service in view, as a daily companion, is scarcely less to the point. But it will be said that these are examples of men in the field of labor, surrounded daily by circumstances adapted to foster religious emotions, as well as to prompt to vigorous mental effort. We feel the force of the remark. Still it is unquestionably true, that there is nothing in high attainments in religion, which requires a sacrifice of intellectual attainments, even while within the walls of the college or theological seminary. One of the most distinguished scholars, with whom it was our happiness to associate during an academic course, but who is now deceased, stated to us, in a familiar conversation, and at the time of his most successful ef forts, that he was never so well prepared for understanding abstract mathematical propositions, as when he first came from his private devotions: that it had been so frequent with him that he could not be mistaken. We apprehend that such is the experience of every thorough scholar, who lives in daily communion with his Redeemer. No, young brother, if your motives be pure, if you do it to Christ, he will not withhold from you his special grace. Hold steadily in mind his glory, and the conversion of the heathen, and you will grow in grace, as you do in knowledge. We can conceive of no holier offering to be made to the Son of God, than a mind thus actuated, calling nothing difficult, nothing tedious or uninteresting, which will fit one for usefulness to the heathen. Such an end will sanctify the instrument. Thus to study, moved by such motives, would be to lay upon the altar of Christ a living sacrifice, holy and acceptable. American Baptist Board of Foreign Missions. Burmah. Kept company with a man in a small boat, for about an hour, and Ko Myat MR. CUTTER'S JOURNAL OF A TOUR ON Kyaw disputed and reasoned with him closely. THE DAH-GYIENG. Interviews with Talings, Toung-thoos and Karens-Church at Newville. April 21, 1835. This morning started on another tour, up the Dah-gyieng, with Dea. Myat Kyaw-Ko Shway Moung Zoo-thée and Moung Nett. Passed several villages, but leave them till we return. Had a fine breeze most of the day, and made considerable headway. Anchored for the night in sight of no village. Read the 3d chapter of Matthew, and commended ourselves to God in prayer. 22. Went up against the tide about a mile, and stopped at a small village of Talings. Found no one who was disposed to listen. Went into one house, where the man had just lost his son, and the bearers had not returned from the burial-ground. He did not feel disposed to hear a word; nevertheless, I told him where he might find comfort and relief. I told him that the eternal God gave life to every living thing, and that He called them from earth whenever He chose; and urged upon him the importance of preparing to follow his son. He died of small-pox. Preached the gospel to four Toungthoos, who kept in company with us for a while, and one of the men seemed to receive the word with gladness, and asked us to stop at their village when we returned. A little before sundown, stopped to cook near two houses of Karens. They listened with all attention to the truths they heard, and could not refrain from laughing from delight at the simple story of God and a Savior. There were four men and some women and children, who listened to tidings they never heard before, and in return made us a present of some fruit. After worship, crossed over the river where there were two boats and six men; and the assistants, each in their turn, disputed, and preached Jesus and the resurrection unto them. 23. On starting this morning, gave each of the congregation we had last evening, a tract. The river along here, is about a quarter of a mile wide, the water is very clear, and the scenery delightful. Spent the day in fasting, reading and prayer. How hard is my heart! how 24. The water to-day is very shallow, and we were all obliged to get into the water, and pull the boat along over the sand. About 5 o'clock reached Newville, containing five houses, occupied by Christians. As soon as they saw the boat, they surrounded the landing place, and seemed rejoiced to see us. In the evening assembled for worship, in a new and commodious zayat, which the Christians had built at their own expense, and upwards of twenty were present. Some of these were strangers from other villages, and unacquaint ed with the Lord Jesus. 25. Early this morning, met for worship. About the same number present as last evening. After breakfast, went over to the east side, where there are three or four clusters of houses. At the first of these, found three Christians, and about 20 collected together and heard the gospel. Went to another cluster, and found the chief and his wife drunk. He had been making offerings to the Nats of rum, and all they did not drink, they drank themselves. At the next house, found the man in the same predicament. Went to a kyoung, and found one priest. (All the Karens in this region, who have not become Christians, worship Gaudama.) Talked with him some time, and he acknowledged he did not believe there was any other true God, but the eternal-and that he only bowed to idols and wore the yellow cloth because his fathers did. Gave him some books, and in return he gave me an idol which belonged to his kyoung, and before which he and his followers had been accustomed to bow down. Visited several houses, and told the people about God and the Savior, and invited them to come over to the zayat to-morrow. They supplied us liberally with plantains, jacks, &c. On returning, had worship in Karen at the zayat, and in Burman at the boat, and then committed ourselves to rest. 26. Sabbath. About 20 at worship early in the morning, when I read part of the 5th of Matthew, and one of the assistants prayed in Karen. At 10, between 30 and 40, besides small children, assembled; and after introductory services, dea. Myat Kyaw expounded upon the 4th of James, in Karen. The services were closed by singing a Karen hymn. Shortly after worship, one of the native Christians, by name Kun-ta, who had been suspended for worshipping the Nats once, after he had received baptism, came to me and said he wished to confess. I told him he must first confess to God, and ask His forgiveness. He replied he had done this for a long time. I told him the next step was to confess to the church, and if he felt prepared to do this, I would request the brethren to meet at the zayat. In a few minutes, the gong was beat, and after they had all assembled, he came forward and made his confession, requesting their forgiveness and prayers. He was then joyfully received again, by 21 votes, and commended to God in prayer by one of the Karen Christians. He lives some distance from this village, where there is no other Christian; but thinks he shall remove to this place before the rains. 27. Visited two villages N. of Newville, the farthest about 4 or 5 miles distant, one containing 8, and the other 9 houses. We attacked every one we found. One or two listened well, and said they believed the word spoken. Others appeared totally indifferent. Found one Burman among these Karens. I saw at once, he had been well steeped in rum; and upon inquiry why he lived there, he confessed it was that he might freely indulge in drinking, as it would be disgraceful for him to drink to such excess among his own countrymen. I tried to show him his real situation, and the misery he was heaping up for himself by pursuing such a course. He replied, he loved his rum better than anything else, and he could not, would not give it up, although he might thereby expose himself to endless perdition. His wife is a Karen, and is favorably disposed, if not indeed a real Christian; but the fear of her husband prevents her from publicly avowing her belief in the Christian religion. We went within half a day's journey of a large ridge of mountains from which this river takes its rise. The current is exceedingly strong, but the river narrow. In the evening had a goodly collection of people at Newville, and talked to them some time from the first part of the 6th of Matthew. Told them also |