"The missionary's professional visits to the palace brought him into frequent contact with the princes of the kingdom, and gave him many opportunities of preaching the gospel to them, besides paving the way for free access to them at their own homes. The free and confidential intercourse of the king with the missionary led the nobles to imitate his example, and thus friendly relations were established, which we hope will open their hearts to the reception of the gospel."

In connection with the London Missionary Society there is a Chinese Medical Mission, supported by distinct contributions, which sends out and supports in China regularly educated Christian physicians, who are valuable auxiliaries to the ordained missionaries. Dr. Lockhart, one of these medical missionaries, was in 1840, at the island of Chusan; and writes from that island, Nov. 2nd, of that year:

"I have been endeavouring to carry on my work, as medical missionary, as extensively as possible, by attending to the relief of the numerous patients afflicted with various diseases, who have resorted to my house from every district of that island, from Pooto, and the neighbouring islands; from Chinhae, Ningpo, and the other portions of the coast near this place, to the amount, as by my register, of more than three thousand different persons; thus affording me an opportunity, by the distribution of books, and other means, of spreading over a wide extent the knowledge of the truth, and I trust that the Lord will answer my prayers by granting that through the instrumentality thus brought into exercise, some may be led to know and feel the blessedness of the gospel, and that true happiness which only is found in the salvation wrought out for us by Christ."

He further states, that in addition to those who had come to him, he had traversed nearly the whole island on foot, relieving the sick, and distributing portions of the scriptures.

He afterwards went to Shanghae, and writing thence Oct. 15th, 1844, he says, "The number of individual patients that have been attended to,

during eight months, amounts to 8,000 persons many of these have come from the city and suburbs, but the chief part of them came a distance of several miles from the towns and vil. lages in this vicinity. Many also came from Soochow, Sungkiang-foo, ChinKeang-foo, and various places along the banks of the Yangtse-Kiang; and a few have come from Nanking. Indeed, as might perhaps be expected, the longer the work is carried on, the greater are the distances persons travel seeking for medical relief. Those who come from a great distance frequently join together and hire a boat, by which they travel, using it also as their lodging while they remain under treatment. Fourteen persons came a few days ago, and at present there is a party of five respectable men living in the house who have come 200 miles. The average daily attendance is about 100, occasionally 140 or 150; besides these there are twenty patients living in the house, who, with their friends, the hospital servants and domestics, make an assemblage of between thirty and forty every morning at family worship. 'Mr. Medhurst (the ordained missionary at that place) attends at the hospital twice during the week, and addresses a mixed congregation of all classes, and both sexes, to the number of 100 or 120. Books and tracts are given to the patients very generally, indeed to all who can read; and on their return home several copies of some of the smaller tracts are given to them for distribution among their friends-by this means tracts have been sent a great distance into the interior of the country, and through the agency of those who were favourably inclined to their contents; indeed, this mode of distribution has given us much satisfaction, and we shall carry out the plan to the fullest extent. May the Lord grant his Holy Spirit to those who read, that they may understand and believe the gospel!"

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Under date of February 1st, 1845, Dr. Lockhart writes from the same place, "The attendance of patients at my hospital is large as formerly-the number on my register, since last February being 10,600. I have now accommodations for twenty five or

thirty in-patients-these are generally persons who come considerable distances, seeking relief. Mr. Medhurst preaches to the patients three times a week, and books are given to all who can read."

Referring to this subject, the Rev. O. R. Bacheler, says, in his recent work, "It is often asked, by those interested in the cause of missions, whether the influence of medical missionaries is sufficiently salutary in introducing the gospel among the heathen, to justify the increased expenditure of time and money. In regard to our own station, the apparent results of nine years' experience may be briefly stated:

"1. The time devoted to dispensing medicines has not, on an average, exceeded one hour daily.

"2. The expenses have been proyided by friends who feel a particular interest in this cause, who might not, perhaps, feel the same interest in other departments of missionary labour.

3. The missionary is brought much more in contact with the people than he could otherwise be. Wherever he goes he is sought after. At home,

numbers throng his house; in the country, when on missionary excursions, his congregation is brought to his tent, and he is not under the necessity of going from village to village to collect a small company to which to preach the word of life. He is introduced to the retirements of the family, where the foot of the stranger seldom treads; he sits down as the familiar friend and adviser of those who seek his aid.

"4. He is more respected and loved than he would otherwise be; respected, because he is able to render assistance in time of need; and loved, because he is willing to do so.'

In reply to the objection that "all this does not save the soul,” Mr. Bacheler says, "it affords many opportunities of communicating religious truth which could not otherwise be enjoyed, and that, too, when the heart is softened by affliction and sorrow."

It appears evident, then, that in engaging in these medical efforts, missionaries do a good work; and that while increasing their labours, they are opening the way for the reception and progress of the gospel. W.H.

BUDDHISM is one of the most widely spread of false religions. Ladak, Thibet, Birmah, Siam, Ceylon, are under its influence, and its elements are to be found mixed with the heterogeneous creeds that prevail in China and Japan. There is no system more deadening to the human soul. If the soul of man be by nature spiritually dead, buddhism is as the strongly built tomb which is erected over it, to prevent, as it were, the possibility of its resurrection. It recognises no eternal God, and points out this to man as his eventual destination—that he shall cease to be. When everything beyond death is so cheerless, we cannot be surprised if man, finding nothing to attract him there, turns himself wholly to the world, and seeks to lose himself in its pursuits and pleasures. It is remarkable that the most difficult of our Missions, and that in which, on the whole, we have made least progress, compared with the time

and labour which have been expended upon it, is one in which buddhism prevails-our Ceylon Mission.

Every instance, therefore, of conversion from among people of this false creed, is full of encouragement; more especially when a buddhist priest is the subject of it-one whom worldly gain must help to attach still more strongly to the system. Such instances, however, do occur, the gospel, in these most difficult cases, manifesting its power, and proving itself to be the voice of Him "who quickeneth the dead, and calleth those things which be not as though they were;" and in such instances, whether brought about by our own missionaries, or those of kindred societies, we rejoice. Our American brethren in that portion of Birmah which, during the recent war, has been annexed to the British territories, have had their hearts cheered by such an occurrence, which is thus related by one

of them, Dr. Dawson, in a letter dated Rangoon, December 20th, 1853:

"The most remarkable case which has perhaps yet occurred in the history of our missions in Birmah is the Baptism of a buddhist priest, who has lately abandoned his idolatry, has experienced a saving change of heart, and after sustaining a most satisfactory examination before the church, was, the day before yesterday, immersed in his priestly robes. Surrounded by a company of disciples, it was truly a most thrilling scene, to witness the priest of Gaudama presenting himself in his yellow garments, and asking for Christian baptism. The attention of the bystanders, who thronged around the door and windows at the time of his examination, was intense. It was certainly a very humiliating blow at buddhism, to see one of its professed defenders and advocates publicly renouncing it before them, and they ap. peared so to feel it. He expressed his unqualified belief that it was all wicked and wrong, and that Christianity, or "the new religion," was the only true religion in the world, having the true God for its author. The truth thus stood triumphant in the person of one of their own poongyees. Such an act, and such a confession,. under the Birmese government, would have cost the man his head. But, thanks to a gracious providence! the power of the despot is now broken. There is none to hurt or make the disciple afraid in matters of religion and conscience.

The history of this converted priest is briefly as follows: it is illustrative of Birmese character. Some months ago, while in charge of a monastery in the country, hearing of the existence of the indigent hospital in Rangoon, and suffering, as he was, from a disease of the eyes, he concluded he would visit it to obtain relief. He came, in company with several persons who were his personal relatives, though the priests, as a body disown all family ties or relationship. But, contrary to the rules of the priesthood, which forbid its members sleeping out of the kyoungs at night, he soon took up his abode in the hospital-building, where his eyes were treated, and speedily benefited. Meanwhile, religious instruction was imparted to him, and he was encouraged to attend the services of the sanctuary on the

Sabbath. For a time, he seemed to grow harder and more indifferent to the claims of the gospel upon him. Though attentive and respectful as a listener to the "glad tidings," he would smile at the efforts made to convince him that Gaudama was an impostor, and his system a refuge of lies. The chief absorb ing idea with him was, "What shall I eat? and, what shall I drink? and wherewithal shall I be clothed?" And very frequently he advanced these things as his reasons for remaining in the priestly office. He was honest in saying, that he had a kyoung, he had respect, and he had food, by wearing the yellow robes, and in order to get merit by it the people sometimes worshipped him. His religion, therefore, was good. Who could expect him to fling away all these enjoyments and become a poor man, to be despised by his friends and hated by his relatives? Unbounded selfishness seemed to be the great characteristic of all his thoughts and feelings, and he was but too true an example of the whole race of buddhist poongyees. The benevolence and selfdenial required by the laws of Christ were to him "a stumbling block," which his convictions denied. Into the very nature of Birmese society the doctrine of "merit" is so woven, that a disinterested act of kindness is to them among the things which are impossible. As cause is to its effect, so is a good deed to its reward. In all cases the object with them is the reward. Hence one of Gaudama's maxims is, "Do good, and you will receive good;" whilst the converse of the proposition they hold to be equally true and certain, "Do evil and you receive evil." period he was an enquirer, he had conversations with all the Birmese missionaries who have been here. The brethren Stevens, Kincaid, and Ingalls, and Ko Tha-a, have, one and all, talked with him, besides two or three of the native assistants. Gradually, as his mind became enlightened, his opinions altered, till finally he gave up all hold on the world, and all undue anxiety for its concerns. His conversion he attributes to a dream, which woke him one night in " a fit of terror," and drove him to his knees. He prayed, and felt choked. An inexpressable load was realized as resting upon his heart. He was opres

During the

sed and cast down by a conflict within. Soon, however, all these dreadful feelings, he says, passed away, and were followed by a burst of joy. He had fastened his hopes and expectations on Christ. He could not sleep any more that night, but lay awake, thinking of the goodness of God to him, of his wonderful deliverance from the penalty of sin, and of his more wonderful acceptance through the grace which is in Christ Jesus. He is now prepared, he says, so far as strength is given to him

from on high, to bear anything for the sake of his Saviour-sickness, poverty, scorn, and persecution, and even death itself. The occurrence of the conversion and baptism of this buddhist priest, whose yellow robes were thrown off at the baptismal waters, will mark hereafter a deeply-interesting period in the history of the Rangoon Mission. The circumstance, too, is rendered doubly memorable by the fact that a Mai-theelah, or buddhist nun, was baptized on the same occasion.*

TRAVANCORE is a native state of Southern India, not under the direct rule of the East-India Company, but in subsidiary alliance with it. It is, perhaps, the richest of the South Indian provinces. It is separated on the east from the sandy plains of the Tinnevelly province by a range of mountains, which, gradually approaching the coast as they advance southward, are narrowed to a point at Cape Comorin. In the vicinity of the mountains the country is pleas ingly diversified, and exhibits a varied scene of hill and dale, while rivers, winding through the valleys, diffuse around a perpetual verdure. Above, on the ❘ mountain sides, are the lofty forests abounding with valuable timber, and yielding pepper, cardamoms, cassia, frankincense and other aromatic gums. The agriculture and cultivation of the province are of a superior kind, and crops may be grown here, which on the other side of the ghats would be found impracticable. No tanks are requisite for the growing of rice: the natural moisture is sufficient on every spot which is suitable for the purpose. Every house has its garden, and groves of the cocoa areca-nut trees hide from view the native dwellings.

In Travancore are to be found the Syrian Christians, on whose behalf the late Dr. Claudius Buchanan in so lively a manner excited the sympathies of British Christians. They number about 100,000 souls. It was for their benefit that the Church Missionary Society first commenced its labours in Travancore, in the first instance with a view to the illumination and reformation of the Syrian church; and, when these kindly efforts

were rejected by that body, addressing itself, in the next place, to the awakening of individual souls, to many of whom the gospel has proved a blessing. The remainder of the population consists of heathen and Romanists. Of the heathen, between 300,000 and 400,000 are Nairs, who constitute the nobility, gentry, and landowners of the province. Of Brahmins, also, there is a great number; nor is there any part of India where the Brahmins possess so much influence and power as in the kingdom of Travancore. Hence our missionary work is thwarted and hindered in various ways, and subjected to a vexations interference, from which, in the parts of India under direct British rule, it is happily free. Besides the elements of population already enumerated, there is one section not yet mentioned, the slave population, amounting to no less than 200,000. Their condition is most pitiable and degraded. They are sold by their masters, and transferred to other countries and distant districts, the wives and children being occasionally separated from the husbands and fathers by these sales. They are liable to receive severe beatings at their masters' hands. They suffer from insufficiency of food, which consists of the leaf of a plant called thagarah, boiled; and, for six months in the year, roots of wild yams, dug from the jungle. The children are consequently weak,

*"The Buddist nuns assume the vows of chastity, poverty and servitude. They shave their heads like the priests, and dress in white robes. The service they perform is for the priests."

Missionary Magazine, published by the American Baptist Missionary Union," for June 1854.

We have taken the above account from "The