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These consolations fill him with a joy before unknown, and impart to him new light. It is Jesus Christ,' thinks he in his heart, 'yes, it is Jesus Christ himself who comforts me so wonderfully by these sweet and salutary words.' These words, indeed, penetrated the heart of the young monk like the sharp arrow from the bow of a strong man. 'In order to repentance, we must love God!'

"Guided by this new light, he consulted the Scriptures. He looked to all the passages which speak of repentance and conversion. These words, so dreaded hitherto, (to use his own expressions,) become to him an agreeable pastime and the sweetest refreshment. All the passages of Scripture which once alarmed him, seemed now to run to him from all sides, to smile, to spring up, and play around him.

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Before,' he exclaims, though I carefully dissembled with God as to the state of my heart, and though I tried to express a love for him, which was only a constraint and a mere fiction, there was no word in the Scripture more bitter to me than that of repentance. But now there is not one more sweet and pleasant to me. Oh! how blessed are all God's precepts, when we read them not in books alone, but in the precious wounds of the Saviour!'

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"However, Luther, though comforted by the words of Staupitz, sometimes relapsed into depression. Sin was again felt in his timid conscience, and then to the joy of salvation, succeeded all his former despair. 'Oh, my sin! my sin!' cried the young monk, one day in the presence of the vicar-general, and in a tone of the bitterest grief. Well, would you be only the semblance of a sinner,' replied the latter, and have only the semblance of a SAVIOUR?' And then Staupitz added with authority, 'Know that Jesus Christ is the Saviour of those even who are real and great great sinners, and deserving of utter condemnation.'

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"What especially delighted Luther, was the present that Staupitz made him of a Bible. At last he himself possessed that treasure, which until that hour he had been obliged to seek either in the library of the university, or at the choir in the convent, or in the cell of a friend. From that time he studied the Scriptures, and especially St. Paul's Epistles,

with increasing zeal. His only other reading was the works of St. Augustine. All that he read was powerfully impressed upon his mind. His struggles had prepared him to understand the word. The soil had been deeply ploughed; the incorruptible seed took deep root. When Staupitz left Erfurth, a new light had arisen upon Luther.

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"Still the work was not finished. The vicar-general had prepared it. God reserved the completion of it for a more humble instrument. The conscience of the young Augustine had not yet found repose. His health at last sank under the exertions and stretch of his mind. He was attacked with a malady that brought him to the gates of the grave. It was then the second year of his abode at the convent. All his anguish and terrors returned in the prospect of death. His own impurity and God's holiness again disturbed his mind. day when he was overwhelmed with despair, an old monk entered his cell, and spoke kindly to him. Luther opened. his heart to him, and acquainted him with the fears that disquieted him. The respectable old man was incapable of entering into all his doubts, as Staupitz had done; but he knew his Credo, and he had found there something to comfort his own heart. He thought he would apply the same remedy to the young brother. Calling his attention therefore to the Apostles' creed, which Luther had learnt in his early childhood at the school at Mansfeld, the old monk uttered in simplicity this article: 'I believe in the forgiveness of sins.' These simple words ingenuously recited by the pious brother at a critical moment, shed sweet consolation in the mind of Luther. 'I believe,' repeated he to himself on his bed of suffering, 'I believe the remission of sins.' Ah,' said the monk, you must not only believe that David's or Peter's sins are forgiven; the devils believe that. The commandment of God is that we believe our own sins are forgiven.' How sweet did this commandment appear to poor Luther!

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'Hear what St. Bernard says in his discourse on the Annunciation,' added the old brother. The testimony which the Holy Ghost applies to your heart is this Thy sins are forgiven thee.'

"From that moment, the light shone into the heart of the young monk of Erfurth. The word of grace was pro

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nounced, and he believed it. He renounced the thought of meriting salvation, and trusted himself with confidence to God's grace in Christ Jesus. did not perceive the consequence of the principle he admitted; he was still sincerely attached to the church :- and yet he was thenceforward independent of it; for he had received salvation from God himself; and Romish Catholicism was virtually extinct to him. From that hour Luther went forward;-he sought in the writings of the Apostles and Prophets for all that might strengthen the hope which filled his heart.、 Every day he implored help from above, and every day new light was imparted to his soul."

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THE warfare between the advocates of the “Voluntary Principle" and its impugners has now assumed the ostensible character of being waged on religious grounds only;" and the campaign has opened this season in London with renewed vigour-the Rev. Mr. M'Neile, of Liverpool, having arrived at the conclusion of a series of lectures intended to prove the Scriptural character of the Establishment; while, on the other hand, a large meeting has been held at Exeter Hall, with the Duke of Sussex in the chair, to oppose (what the aim of the clergy is to extort) any further grant of public money to provide "churches" for the increasing population of the country. To meet the necessities of the times, by diffusing information on the excellency of the voluntary principle, Mr. Burnet and his coadjutors have taken the field;

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and the pamphlet now under our consideration appears as the first fruits of their labours. It is the substance of a lecture delivered at the Town-hall, Hertford, and this is to be followed by a series of metropolitan lectures, the first of which has been recently delivered by Dr. Redford. We may probably take the opportunity at a subsequent stage of the proceedings to examine coolly and impartially some of the professedly "Scriptural" principles maintained in this wordy war. In the meantime it is of the greatest importance to all concerned to examine for what they are contending. This point settled, the rest of the controversy is of easy solution. If the contest be for "the honour which cometh from God only," each party will find very clear and simple directions for attaining this, given by Him whose disciples they profess to be :-" If any man serve me, let him follow me and where I am, there shall also my servant be: if any man serve me, him will my Father honour." 66 If ye were of the world, the world would love its own; but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you. Remember the word that I said unto you, the servant is not greater than his lord." If the struggle be for the honour which cometh from man, let the words of our Lord be deeply pondered :-" How can ye believe which receive honour one of another, and seek not the honour which cometh from God only." Is it for the help of the world to carry on the work of Christ? Then, let the Churchman consider this, that if his "Church" is the friend of the world, it is “the enemy of God,” and that for the chaste bride of Christ, to plead her usefulness to the world in preserving order, diminishing crime, &c. as the reason why she should be maintained by the state, would be nothing short of " committing fornication with the kings of the earth." On the other hand, let the Dissenter cast the beam out of his own eye, in order that he may see clearly to cast the mote out of his brother's eye. Alas, for many a flourishing "cause" and "interest" if the support of "the world" were to be no longer solicited on principles as worldly as those of the establishment! Is it the glory of God, and the salvation of souls which are sought after? then let each party see to it, that they preach

none other gospel than Paul preached, ere they speak of extending that, which, otherwise, is an "accursed" thing, whether it pass under the sanction of an establishment, or of the voluntary principle, and let the injunction of Christ be remembered: "The harvest is great, but the labourers are few;" Pray ye, therefore, the Lord of the harvest, that HE would send forth labourers into His harvest!"

In order that our readers may see the kind of views set forth by Mr. Burnet, we subjoin a few quotations from the pamphlet, the title of which we have given, which appears to have been extensively circulated ;-we shall not add any comments.

"In endeavouring to lay before you the ground upon which we place the question, I shall take the liberty of offering what I consider a just definition of scriptural Christianity; and of considering this definition in detail.

1. I define Christianity, then, as considered in connection with its original proclamation in the Scripture thusChristianity is a great moral system, revealed from heaven, and capable of universal application-diffusing its principles by the force of their own evidence --and maintaining them by their moral power, over the minds and conduct of those who feel its influence. Taking this view of Christianity, I think it presents features calculated to commend it to every man's conscience who gives it a deliberate consideration."

"It is not a discovery of mankind ;— not like a system of science or art, concerning which individuals may, by their own inventions and arguments, introduce a variety of alterations; but Christianity was revealed in a perfect form from the Majesty of Heaven-it came from God. It must not be touched. It must be received as He gave it. Are we able to make the Word of God more perfect ?.........The man who touches Christianity therefore-who touches the revelation from Heaven-tells us thereby that this revelation is imperfect and illadapted to meet the circumstances in which man is placed: and, professing to give to it a better character-he meddles in its details-alters its institutions- and brings out what he thinks ‘an improved edition '--the result of human interference, and marked with human infirmity. Now we regard such conduct as highly presumptuous."

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"I have said further, however, that Christianity maintains the principles it diffuses, by their moral power over the minds and conduct of those whom they influence. If any one should say, How can the principles of Christianity be supported? We say, they must be supported by the strength of their own evidence. But, if principle does not exist among those who do not receive moral and religious truth, how can those principles be maintained? We answer, By the moral power which those principles will be found to exercise over those who believe them. Can they be maintained in any other way? They cannot. If the principles of the Gospel of Christ are really understood and received, they will be maintained: they cannot be maintained till they are so received. Am I to be told that a man who believes that God gave his own Son to die for him-am I to he told, that a man who loves the Redeemer, who died for him, who believes that the things of eternity are vastly more important than the things of time—am I to be told that he will not give for the maintenance of Christianity, for the maintenance of what he loves, admires, and believes to be connected with salvation! Here is another absurdity. Why, every man lays out his money in that which he likes best. Nothing can be more plain than that. And I am told that a man who loves Christianity above all things, will not give his money for its diffusion, till he is compelled! In all cases except this, then, men lay out their money in what they like best; but the moment you come to Christianity, you are to suppose their whole mental economy, changed; they will not give their money to support that which is dearer to them even than wealth, or life. Now, who can believe this? I certainly cannot. Who that examines the economy of man -what mental philosopher could reason

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A BRIEF

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GENERAL INTELLIGENCE.

STATEMENT OF THE GERMAN EVANGELICAL MISSION IN TINNEVELLY, AT THE END OF JUNE, 1839.

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OUR friends are acquainted with the changes which have taken place in the Mission since the removal of our much lamented Brother Rhenius. Mr. Schaffter rejoined the Church Missionary Society, with the Catechists, Congregations, and Schools to the west and north of Palamcottah. As this step rendered it difficult for me to carry on the remaining part of the G. E. M., being alone, I thought it advisable to apply to the Travancore District Committee of the London Missionary Society to be received with the catechists, congregations, and schools south and east of Palamcottah, into connection with that society. The committee unanimously complied with my request, pending a reference to the directors of the L. M. S. in England. The directors, not confirming the proceedings of the T. D. committee, I was brought into great perplexities, not so much regarding myself, but more respects the poor people. The directors of the L. M. S. indeed had no objection to receive me into their connection, pro.. vided I left Tinnevelly; but in this case, what was to become of the poor people? This question gave me a great deal of anxiety; however, I was enabled to rest my burden upon the Lord, and wait patiently for his direction. I called the catechists and others together to acquaint them with the director's answer. before I did so, they having already heard of what had happened, came in a body, requesting me to stay with them, at the same time promising to go on in their work as before, even if I should not be able to give them any salary. As they expressed the same mind the following day when I met them, I proceeded to speak freely and faithfully to them about the trials and difficulties which might befall us, and told them, that this month they would receive their salary as usual, but as for the next month I knew of no cash either for them or for me. However, they thought we had better venture on the Lord in humble faith and reliance on his promises. I then dismissed them to their stations, telling them to consider well and prayer

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fully with their congregations, what we had been talking about to-day; and at the end of the month we would then come to a final conclusion. When they assembled at the end of the month I found them still of the same mind. Although I had strong reasons to apprehend that the confidence of many of our former friends was shaken by the unexpected changes which had taken place in the Mission, yet the catechists having come forward in this manner, I felt it to be my imperative duty to comply with their request and remain at my post. We cast ourselves afresh upon the Lord, looking to Him and his people for support; and (praised be his holy name!) He has put it into the hearts of his children to encourage and strengthen our feeble hands up to this moment; and shall we not also trust him for the future? Το Him be glory for ever!

I now proceed to give a brief account of the present state of the Mission, and in so doing I shall follow the same order as has been usual in the half-yearly reports of the German Evangelical Mission. I therefore begin with,

1. Missionaries. In respect to this point I can only express my regret that various circumstances prevented Mr. Lechler from rejoining me. As it will appear from No. 2, this Mission requires at least two more efficient labourers in order that the catechists, congregations, and schools may be properly superintended. I say this, as it is my full conviction, that if a missionary has more than about 20 catechists, as many congregations and schools, he cannot do justice to his work; and he has hardly any time left for the preaching of the gospel to the heathen around him. Situated as I at present am, I can only make known my want of one or two fellow-labourers to the Lord of the harvest. May He speedily send faithful labourers into his vineyard! I have written, however, to Germany about the subject, but of course do not yet know with what success my application for a helper may meet. The Lord is able also in this respect to do more and better than we are able to ask or think.

2. Congregations. According to the list made up at the end of last month, and which is annexed to this report,

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Comparing with this, the list of December last, there is an increase of baptised men 36, women 12, children 21; in all 69 persons. The Lord's supper is administered every month at Suviseshapuram, at which not only most of the catechists, but also members of the congregations attend. My journies among the congregations have, I humbly trust, been beneficial to the people as well as to myself. Though one sees and finds many things which are not according to the gospel, and is justly grieved about it, yet it would be wrong not to mention that on the whole they are desirous of being fed with the word of God, and of laying aside their sinful habits. It is my daily prayer to the Lord to pour down his Holy Spirit on them, that they may all grow in grace, and in the knowledge of our Lord Jesus Christ. It is not in man's power to convert a soul, we can only direct them to Jesus, and place the means of grace, as held out to us in the Gospel, before them. It is our duty and our privilege to plant and to water, but the Lord must give the increase.

3. Catechists. At the end of last year there were 62 catechists; now there are 65, including inspecting catechists and assistants, being an increase of 3. The reason why not more catechists were required, there being an increase of 592 souls among the congregations, is simply

this, that the increase has principally taken place in old congregations; the number of new villages being not more than about 5 or 6. From one or two villages I was obliged to remove the catechists to other stations as the people had either left the place to settle somewhere else, or, I am sorry to say, had returned to heathenism. I regret to state that I was under the necessity of dismissing two catechists on account of improper conduct, and one because he was not qualified for his office. The rest are going on as well as can be expected from poor sinful creatures such as we are. The grace of God is no doubt sufficient for us all, but how backward and indolent we sometimes are to apply for that grace. They have had their exercises as formerly; they learn every month a part of a chapter by heart, which is explained to them at the monthly meeting; besides which, I have lately commenced meeting the catechists near Suviseshapuram two or three times a month, and those in the east once or twice for a couple of hours, to edify and build ourselves up in our most holy faith, by reading the word of God and meditating upon it. I have commenced the Epistle to the Romans with them; and though we have only met a few times, we have found that it is good thus to commune with, and draw nigh unto our reconciled Father in Jesus our Saviour.

4. Schools. At the end of last year there were 16 schools under regular masters, 18 schools served by catechists with ushers; now there are 21 schoolmasters' schools, and 22 catechists' schools, in all therefore 43. In these schools about 1100 children are receiving Christian instructions; 100 of whom are girls under the particular superintendence of Mrs. Müller. For their encouragement to attend school, as stated in the last report, they receive monthly a quantity of cotton to spin into thread. This employment will prepare them to support themselves in future life, while the small profit of their labour is at present given to their parents, as compensation for the loss of their children's services while attending the school. Mrs. Müller is very desirous of having a boarding school for girls under her own inspection in the mission compound, any number of children could be obtained, if funds only were provided. The attention of the friends and promoters of female

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