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for publication, under the superintendence of Dr. Bretschneider, with the following title:-Corpus Reformatorum seu opera quæ supersunt omnia Scriptorum Sec. XVI. qui sacrorum Christianorum emendatione optime meriti, pro patribus et auctoribus ecclesiæ evangelicæ habendi sunt, M. Lutheri, Phil. Melancthonis, Huldar. Zuinglii, Jo. Calvini; aliorumque, qui in hoc genere secundi ordinis putandi sunt, et ante annum 1555, floruerunt, ut Hutteni, Oecolampadii, &c. We learn that the whole work will be divided into five parts, four of which will be devoted to the Reformers of the first rank, namely to Luther, Melancthon, Zuinglius and Calvin, and the fifth to Reformers of the second class. As the works of Luther are better known, and a new edition of those of Zuinglius has been undertaken by Dr. Schulthess of Zurich, (who will add some treatises which are still in manuscript in the library of Zurich) the new collection will commence with the works of Melancthon, and those of Calvin will follow. The edition will be in 8vo. and each volume will be delivered to subscribers for one dollar (about 4s. 6d. British) printed on good paper. Four or five volumes will appear yearly till the whole is completed.

Dusselthal.-The following is an account of the interview of the Rev. J. Wolff with his aged mother, a Jewess, which took place a few months ago at Dusselthal. We give it in his own words:

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"Dear brother Reichardt and myself arrived at Dusselthal, the Institution of the excellent Count Von der Recke. Mr. Bohrman, the tutor of the Institution, who had received my mother and sister into his house, told me that he must prepare my mother, lest she should be too much overcome. She was walking in the garden at the time, and she came towards me. As I approached her she exclaimed, Art thou my dear Sir?' I replied, Call me not SIR, for I am your son!' My mother wept aloud, and embracing me, she exclaimed, My dear son, my dear son, my dear son, I have borne you to-day, have borne you today, I have borne you to-day again; my dear son, my dear son, I have borne you to-day, I have borne you to-day again.' My sister, whom I knew not, for she was a child when I saw her last, stood behind my mother, and wept. I embraced her, and she exclaimed, My dear brother, my dear brother!" All who were present wept. After my mother

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had collected herself a little, she related to me how much she had suffered upon my account from her own relations, and how kind Sir Brook Taylor, the British Ambassador at Munich, had been to her.

"After this, Reichardt and myself prayed in the presence of my mother and sister, and gave thanks to the Lord, in that he had granted me to see my mother and my sister. My mother and sister, during their stay at Dusselthal, ate nothing (for conscience sake) except bread and those things which are allowed to Jews to eat with Christians; and they even refused to eat with me. Mr. Bohrman brought to me pork to eat. I refused it, and said to my mother, that I would not eat pork, on her account.— She was very much affected.


"May 10.-I preached at Dusselthal in the chapel of the Jewish Institution of Count Von der Recke, at the Count's request. My mother and sister, for the first time in their life, heard the Gospel preached and my mother heard her son, and my sister heard ber brother, preach that Jesus of Nazareth is the Messiah and the Son of God! My text was, But we preach Christ crucified.' Both my mother and sister wept aloud, so that the whole congregation wept. My sister, a girl of extraordinary talent, as Reichardt and I found her to be, wished, after Reichardt and myself had conversed more with her, to be instructed further in the way of salvation. My sister, however, had doubts about the divinity of Jesus Christ; but she herself remarked, that the Lord might as well appear in a human body, as he did in the thornbush. My sister, I rejoice to say, is now preparing for baptism, under the direction of the pious Doctor Krummacher at Barmen.

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"My mother, my sister, the Rev. Mr. Schmidt, and the Rev. Mr. Fludner, were invited to Lady Engel's to drink tea. Count Von der Recke was likewise present. I spoke of Christ until my mother opened her mouth, and said with all the marks of motherly affection, My dear son, neither myself nor my daughter here, have rest any longer; I must dis pute with you; you know that I have loved you more than my other children, for you are my first-born son, Remember, my first-born son, when you were a child, you were so ill in health, that the physicians gave you up; I put you un der a tree, and cried to the Lord, like Hagar for Ishmael. Now, if you are right in your belief, you make many people happy by your present exertions; if you are wrong, you make many miserable, and yourself also. What an awful

sight would it be, if your shade, condemned in hell, were hereafter to pass near my shade! what an awful sight for a mother, to see the shade of her son condemned in hell! Oh that I may be condemned instead of you!' After this preface she stated her objections. Simple hearted, and unlearned as she was; she made objections as good as those of the best philosophers in Germany; which I answered with equal readiness. This conversation with my mother was the most solemn hour of my life. After I had proclaimed from Scripture, and had proved to her that Jesus was the Son of God, I convinced her that the assertions of the Rabbies were nothing but a series of untruths. Amongst other things I said, 'Rabbi Moses Bar Nähman saith, that a Jew who turns Christian, must necessarily have been born in adultery!" My mother exclaimed, 'This is certainly untrue; and my belief in the Talmud was shaken by it long ago,' Lady Engels, Count Von der Recke, and pastor Schmidt considered that evening as the most solemn, and most interesting evening they ever passed-to hear a mother arguing with her son, with all the tenderness of a mother, and a son preaching to his mother the way of salvation. She confessed that she could no longer hate Christ; but the thought of not being buried with Jews, made her shrink back from the idea of becoming a Christian."


Cottayam College.-Syrian Christians. -The Malayala Branch of the Syrian Church of the sect of the Jacobites, has existed now upward of seventeen centuries; during which period it has been visited, eight or nine times, from its mother church of Antioch. Colonel Munro, the British Resident in Travancore, found it in a state of great degradation -the priests and the people alike illiterate, poor, and oppressed. In consequence of his application to the Church Missionary Society, Missionaries were sent among them. A college was founded, and endowed by the Government; and additional funds to it procured by an appeal of the Missionaries to the British public: the College has been most liberally supplied with books and instruments by the Society: it is, however, the College of the Syrian Church, not of the Mission. But the Missionaries have identified themselves with the Syrian Community, and have lived on that close and intimate footing with the prelates of the church, that all the affairs of it come under their notice, and not a single act of the Metropolitan is done without their sanction.

When the Missionaries first arrived, there were thirty or forty sub-deacons, youths between the ages of fourteen and twenty-two, intended for the order of the priesthood: these were brought to the college by the Metropolitan : some of them could not read their own language, and but few were desirous of any knowledge beyond that which was absolutely necessary to enable them to obtain admission to the priesthood: the few who felt some desire after instruction were a good deal damped by the difficulties of acquir ing it.

Mr. Doran succeeeded Mr. Fenn in the superintendence of the College in July, 1826. Two Reports relative to the college, made by Mr. Doran; (one in December, 1825, the other at the end of April, 1826,) contain the following particulars of each of the six classes which compose the college

"First Class.-Five students from seventeen to twenty years of age-all admitted in the autumns of 1819 and 1820 -Virgil and Horace, in Latin; St. John and Xenophon, in Greek; Syriac; English; Euclid; History.

"If it please God to spare our lives, three of these youths will, in the course of two years, completely exonerate me from heavy work: at present, they seem to feel convinced that the respectability of the Syrian Body is identified with that of the college; and feel the necessity to make every possible exertion. In res spect of piety I can perceive some good feeling occasionally, but not evidence of real conversion to God in concluding, however, my daily labours with a lecture on a proposed portion of Scripture, I am often cheered by the answers which I receive and the feeling which I discover in them.

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"The tenacity of memory in our Students is amazing: any thing depending on memory merely, is learnt with great facility; but where thought or judgment is required, as in arithmetic, &c. I discover great sluggishness of mind. most anxious, in consequence, that mathematics should occupy a prominent place in the establishment; and have, therefore, made a beginning with the First Class, whose progress encourages me to proceed.

"Second Class-Seven students-from fifteen to eighteen years of age-all admitted in September, 1822-Virgil, in Latin; Greek Grammar; Sanscrit; Syriac; English; Arithmetic; Geography.

I hope much from one or two of this class they each repeat to me three verses of Scripture daily; and, on the Sunday morning, recapitulate the whole, which I make the subject of a lecture.

Their knowledge of English is very defective. I have put into their hands the Acts of the Apostles in English; and my great object in drawing their attention to this book is, to rouse them to the consideration of the nature and extent of Christian duty, as practically exemplified in the first Missionary efforts. I have been occasionally delighted with strong indications of pious feeling four of these boys came to me one day, and said they had something to tell me in taking their evening walk, they came upon a man who was in the act of praying before an idol temple: they said to him, There is but One True God, and you must not pray to an idol.' The man replied, that, among these ruins was the True God: the boys said, 'No the very state of the temple is a sure indication that there can be no God presiding over it.' On their adding, that they hoped that a temple, ere long, would be built upon these ruins unto Jesus, the man became angry, and they were forced to retire. I mention this circumstance because I think it indicative of the very feeling on which we would love to dwell, as it respects the Syrian Church. Of one in particular I have much hope: I took him, and one of the First Class, with me to Monor Island, where I stopped for three weeks during the last vacation; and his conduct was most encouraging. His evenings were usually spent in translating portions of the Bible for my cook, a heathen boy; while, in the day, he went about distributing copies of St. Matthew's Gospel among the people. His head and his heart give full promise of future usefulness.

"Third Class,-Four students; all deacons-from seventeen to twenty years of age-admitted in 1821-Cæsar, in Latin; Syriac; English.

"Of this class I have not much hope: they are under the influence of inveterate habits, all of which are most prejudicial to study. Their knowledge of English is very scanty. I feel, with regard to them, like a man endeavouring to roll a wheel up a mountain: if he remove his shoulder for a moment, it will return with redoubled velocity. Oh that it may please God to rouse their indolent spirits to a view of the nature of the sacred office to which they are destined, and to the necessity of having themselves duly fitted and prepared for the proper discharge of its solemn duties! I often exhort them by the sacredness of their office, by the value of the souls committed to their charge, and by the love of Jesus, to improve their privileges and talents; but, alas! subsequent in

difference tells me that my breath has been spent in vain! Still Jehovah rules; and this is my only stay. I know that if the Spirit be poured out, the heart, though as hard as a rock, will be melted.

"Fourth Class.-Four students-from thirteen to sixteen years of age- admitted July 1826-Cæsar, in Latin; Sanscrit; English; Arithmetic; Geography.

"This class, though numerically small, is to me, beyond the power of expression, interesting. A Nair boy, a heathen, of first rate abilities, is, heyond all comparison, the most able in the whole establishment. I pray that the Holy Spirit may detach him from his idols; and direct his talents to the glory of God and the immortal good of man. The way in which he and another very promising boy have thrown their minds into the genius of the Latin language is equal to any thing that I have ever seen: the Nair knows a good deal of Sanscrit, and promises well for becoming an able translator. I have much comfort in a third boy his mild and amiable disposition, good talents, and attention to business, and, above all, his desire of Scriptural knowledge, all tend to endear him to my heart; and assure me, that, under the blessing of God, he may become a useful and honourable member of the Syrian Community.


"Fifth Class,-Six students-from nine to thirteen years of age--Selectæ, in Latin; Sanscrit; English; Arithmetic; Geography

"Sixth Class.-Twenty-two students, three of whom are deacons-from eight to twenty years of age-chiefly admitted in 1826-Elements of Latin; English into Malayalim; Sanscrit; Syriac; Arithmetic.

"On the younger children I am reluctant yet to hazard an opinion. The natural disposition of almost all is, I think, mild and amiable; and their progress in English and Latin presents them in an interesting point of view. Indeed I look on the youngest boy in the College with peculiar feelings, convinced that in such must be centered our chief hopes. Four youths in the sixth class came to me late they are intended for Catanars, and cannot do much; it is my purpose, therefore, to confine their attention to to English and Syriac: I shall lead them, and all under like circumstances, to commit to memory as much Scripture as possible.

"In conclusion, would say, that the whole Establishment rises daily in my regard. If I know myself, (but who does?) I feel more and more willing hourly to spend and be spent in its service. Give us only SUITABLE help, and

pray that the Spirit may be poured out from on high upon us, and I am convinced that this, even THIS, may become as interesting a spot as the eye of a Christian would wish to dwell upon in Pagan India."

"As it regards the practicability of educating the Syrian Females," writes Mr. Doran, "I have only to point to a school, which Mrs. Baker supports and instructs at her own charge. I never visit this little establishment, and see the pretty little children engaged in their equally useful and sacred employments, without mingled feelings of thankfulness and pain: -of thankfulness, that even so much is doing; of pain, that so much is left undone.

Parents are now so satisfied that their female children are deriving benefit from being under Mrs. Baker's kind care, that many of them are coming forward to solicit an entrance for more. Mr. Baker assures me that he might have a school of 80, had he but the means to support it. Here, then, is a most promising and interesting channel, through which Christian benevolence and sympathy may move the Christian heart, which now beats responsive to the calls of Bengal females, will not be insensible to the spiritual and intellectual wants of SyroIndian females. Christianity (alas! falsely so called) has done but little, if any thing for the Syrian women. marks of degradation are, I believe, equally apparent in Syrian and heathen women. I need not say that female improvement ought to go hand in hand with that of man, if not to precede it. In making these observations, I am but recording the sentiments and feelings of our whole race."



Temple at Hury-Ho.-Extract of a letter, dated Sep. 1826, published in the Missionary intelligence of the Church Missionary Society at Calcutta.

"The temple of Hury-Ho is 60 feet long, 40 wide, and about 30 high. The principal object is a demon; with a third eye in his forehead, and a mouth like a wild beast round his head is a tiara of human skulls: a chaplet of men's heads, alternately black and white, reaches from his shoulders to the ground: his waist is encircled by the skin of a tiger, which is fastened about him with yellow and green serpents: a human skull inverted, filled with blood, is in his left-hand; and, in his right, a bird with wings extended: each foot tramples on a human body: the figure is of colossal dimensions, being between eight and nine feet: he is in an upright position; together with a female

demon, who has also three eyes, similar in countenance to the male, and crowned like him with a wreath of human skulls, and bearing in her hands the same bloodfilled goblet. From the bead of the male grows out a horse's head; from that of the female, a boar's, with bloody jaws. The paintings on the walls are not less horrible or disgusting: two sides of the walls are filled with quiescent figures, in a sitting posture; having each a halo or glory round his head, and the hands joined in the attitude of prayer: on the other two sides are the following designs

1. A black demon, with boar's face, in the right hand a dagger and in the left a skull a human body, mangled and bleeding, lies prostrate under each foot. 2. A yellow figure, with three eyes; a dagger in one hand, and a club in the other; sitting on a tiger, and mangling a human body. 3. A black demon, with boar's face, gory mouth, and three eyes; in one hand a mace, in the other a skull; a human body under her foot. 4. A red demon, with three eyes, and chaplet of skulls; in the right hand a club, in the left a scorpion: under each foot a human body lies bleeding. 5. A human figure, face half concealed by a mask, with a glory round his head: he is in a sitting posture, drinking blood from a skull. 6. Similar to No. 1. 7. Two figures, male and female....a legion of non-descript animals around. 8. A serpent, with a human face; body full of eyes, coiled over a human body. 9. An equestrian figure, with three eyes: heads depend from the saddle-bow; it is armed with a bow and arrows: the horse has a dragon's head. 10. A dog, with human face......and a female human being. 11. A black demon: across his lap is a human body, on the entrails of which he was feeding. 12. An equestrian figure with boar's head; jaws bloody; armed with sword and shield: a dragon is sitting on the shoulders of the figure. 13. An equestrian female figure of a white demon, with three eyes; breasts exposed; sitting upon a horse, with a human skin, the head and hands of which are remaining, for a saddlecloth; the reins of the bridle passing through two skulls: in her mouth is an infant under the horse a human female is seen with her stomach ripped open. Eight other figures follow, similar to No. 7.


Church Missionary Society. Mr. Krusé, one of the Missionaries of the Church Missionary Society, in a letter

of the 23d of May from Cairo, gives the following account of their proceedings in that city, and of the people among whom they live his conversations with the Coptic priests show where the reform of that church must begin: he writes

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"A few days ago, two priests visited me: one of them has given himself much trouble in getting a house for us. When looking at some houses, he saw Mr. Mueller, and asked me who he was, and whether he were married. Since that time he always inquires after him, and did so now: I told him that he was still in Jerusalem. He asked, 'Will he marry again, when he returns? I said, I did not know-Is it allowed to a priest to marry a second time?' 'Yes, he may if he wishes it.'-The priest shook his head, but said nothing. asked, Why do you not marry a second time?' 'It was so from the beginning of Christianity.'-'You think, then, that you thus live strictly according to the precepts of the Gospel?' 'Yes, I think we do. Where is it written that a priest should not marry a second time?' 'I do not know exactly where.' "Nor do I know any passage to that effect in the Bible.'-'Do your Bishops marry?' "Yes and do you think this is against the Bible?' 'Yes, it is.' Then I showed him the first and second verses of the third chapter of the Second Epistle to Timothy, which he read like a boy who has just left his spelling-book and begins to learn how to read. Having read this passage, he said, ' In our Bible we read "priest," and not bishop." -"Which translation is true?' I think priest is the true translatlon.'-'If we would find which translation is true, we must look at the original text; and do you know in what language the Epistle of Paul to Timothy was originally written?' "I think in Hebrew.'-I took the Greek Testament, and showed him the passage.

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"He found fault with the Arabic Bible printed in England, alleging that it wanted many books, which he numbered carefully. I took my German Bible and read to him all the names of the Apocryphal Books: these he gladly beard; and he named some more of the New Testament, written, as he said, by Paul and Peter and other apostles. I expressed my desire to see them; but he said, They are very scarce, and I do not possess them you must apply to the patriarch, who possesses them all.'

The Coptic Priests being ignorant of the Churches in Europe, make very minute inquiries respecting them as often as we come together. They think their church the only true one, and ours heretical."

In a subsequent letter, of the 2d of June, Mr. Krusé thus writes

"After many useless questions, the priests inquired about the administration of the Lord's Supper-how, and how often, we administer it; and then told me that they administer it as often as they go to church; yea, even every day, if requisite; and that was absolutely necessary for the priests to receive it every Sunday at least. Not being sufficiently acquainted with Arabic to converse freely on this important subject, I read to them only two passages-Matt. v. 23, 24, and 1 Cor. xi. 16, but more especially from the 27th to the 30th verses they listened; and were surprised at these two passages, as if they bad never heard or read them: my Teacher explained to the others what I meant to say; and called me 'brother,' which he bas often done when conversing on religious subjects. My priest, indeed, embraced every opportunity to ask me about the rite of baptism, the use of the cross, and fasting as, for instance, when he saw us drinking milk in our coffee on Wednesday, or when he heard that a fowl was killed in the kitchen during their fasting-time when they eat fish and no meat, he expressed much sorrow; and put questions on those points, to show me that this was not right; but though I never disputed with him, yet I could not be silent and leave him ignorant; but, by the help of Him who has called me, I endeavoured to show him, in love, the truth as it is in Jesus-so that, not my words merely, but the Holy Scriptures contradicted his scruples. To these priests I gave a copy of the English Liturgy, in order that they might be better instructed in the rites of our church. I presented the patriarch also with a similar copy, which he gladly and thankfully received."


Boston. At the head of the American Missionary Society at Boston there is a committee of five persons, who are called the "Prudential Committee."— Forty-four auxiliary societies are united with the original institution, and about a thousand associations collect subscriptions for these. The last year they remitted to the parent society 30,000 dollars. This society was established in 1810, and during the last year it united with the American "Foreign Missionary Society," founded in 1817: thus both form one body, comprehending all such religious parties as are distinguished by no peculiar and exclusive dogmas which might impede or frustrate their exertions,

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