lowing parable; in which he shows, that it is entire ly the fault of mankind, if they are not happy; because God has done all that is necessary to make them so. He has prepared a feast for them, and has invited them repeatedly and earnestly to partake of it. "There are three great points to be considered in this parable. The wonderful grace of God prepared and offered to mankind; their astonishing indifference, and even contempt of that grace; and the effect of their neglect of it." "Our Saviour represents the wonderful mercy of God to mankind, under the agreeable image of a supper. A certain man made a great supper, and bade many. In another similar parable, he calls that man a king, and means God himself. A supper, a great supper he has prepared, a feast of the choicest blessings. For whether we consider the persons for whom it was prepared, the manner of the preparation, or the blessings which it provides, it may justly be called a great supper. "The persons for whom it was prepared, were far, very far from deserving it; sinful and apostate creatures, who had lost their original righteousness, and were obnoxious to divine punishment. This aggrandises the mercy of God, and renders it truly adorable. "The method by which that great feast was prepared, speaks no less his infinite loving kindness.Our Saviour has revealed it in the clearest manner, when he instituted the Lord's Supper. "This is the new testament in my blood.' By his bitter suffering and death, the atonement was made, and all its inestimable blessings purchased. This teaches us how dear a price was paid by the Son of God for our recovery and salvation. Here the love of God the Father and of Jesus Christ shines in its divinest lustre. In such a degree God loved the world, that he gave his only begotten Son. He spared not his own Son, but delivered him up for us all.' "But what are the blessings represented by our Saviour, under the figure of a great supper? They are the same which St. Paul calls the kingdom of God,' viz. 'righteousness, peace, and joy in the Holy Ghost; or, as he elsewhere describes them, (1 Cor. i. 30,) wisdom, righteousness, sanctification, and redemption.' "By our fall into sin, we are become blind as to divine things. We know not the way to peace and happiness. But Jesus is 'the light of the world, and whoso followeth him, shall not walk in darkness, but shall have the light of life. "The word of God declares that there is no one by nature truly righteous. But God in mercy sent his Son to procure for us that spotless righteousness, which we all need. Of this our Saviour speaks at large, (John vi.,) where he says, that 'his flesh,' given for the atonement of our síns, 'is meat indeed, and his blood drink indeed.' Moreover, God is holy; and this is his will, even our sanctification. All nations, and even heathens, agree in this. But the word of God alone shows the infallible way in which we may attain it. It is Jesus Christ who has not only made known to us the holy will of his heavenly Father, by his divine doctrine and example, but has purchased for us strength to fulfil it that inexpressibly great gift of the Holy Spirit, to rectify and reform our hearts and lives. This is a glorious privilege, which Scripture frequently inculcates, to our unspeakable comfort. So is Jesus our sanctification-the author of all true holiness. With out him, we can do nothing,-nothing spiritually good and acceptable before God. "Further, we are but too well convinced that we are surrounded by numerous evils, bodily and spiritual. We feel them, we groan under them, and desire deliverance and redemption from them. But heing unable to help ourselves, we are all brought to that weighty question, 'Who shall deliver us?' No man, no angel is able to do it. But, behold, Jesus is made unto us redemption,' the author and finisher of our deliverance. "All these, and many more blessings, are prepared for us through Jesus Christ; not only that we may know and admire, but that we may enjoy and rejoice in them. This is the reason why they are shadowed forth under the provisions of a supper, and that a great one. "This is not only prepared, but we are invited to partake of it. From the very time of man's fall, the sweet promise of a Redeemer comforted our first parents in their misery; and, by the sacrifices which they were taught to offer, they were invited to a participation of the blessing of reconciliation, to be afterwards effected, and enjoyed by penitent believers. 'During the period of the Old Testament, the Almighty preached forgiveness to sinners by his prophets. Even that very persuasive representation of a feast or supper, which he would prepare for his people, we find mentioned in the 25th chapter of Isaiah; and in the 55th, is the most gracious invitation to accept the promised blessings, without money and without price.' "In the New Testament, this invitation is still more clearly and strongly expressed. So Peter invited the Jewish nation, and all those who were present at the feast of Pentecost, to receive remission of sins, and the gift of the Holy Ghost; and so St. Paul, as the ambassador of Christ, invited all to whom he preached to be reconciled unto God;' to accept of pardon and peace, of strength and glory. "These are convincing proofs of the grace of God towards mankind. Well might we exclaim, in the words of Moses, 'How doth the Lord love his people!' How has he endeavored to rescue us from misery, and to put us into the joyful possession of the richest blessings! He has acted the part of a most tender father, in proclaiming mercy to those who had deserved his wrath. He has provided a sufficient remedy for those who were unable to help themselves. Truly, such rich and undeserved mercy should draw all our hearts to him, and fill our mouths with praise and thanksgiving. "But we find an astonishing indifference, nay, con tempt of that divine grace. 'They all with one consent began to make excuse.' Deplorable blindness and stupidity, to prefer earthly and transitory things to eternal happiness and glory! The excuses they all made, showed their criminal attachment to the world. They alleged things which in themselves are not sinful. They knew so much of morality as to despise them. But they suffered themselves to be drawn away by things lawful in their nature. Where, then, lies the fault? Not in the objects themselves, but in overvaluing and preferring them to the grace of God in Jesus Christ.They were so blinded by the love of worldly things, that they did not see the excellence and glory of the feast to which they were invited. St. Paul says, The God of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ which is the image of God, should shine unto them.' They could not value the blessings of the kingdom of God. To have a reconciled God, a delightful sense of the pardon of sin, to enjoy the blessedness of the children of God, to be guided by his Spirit, and to partake of his favor, was not so dear to them, as their worldly possessions, and the enjoyment of sensual pleasures. "And by preferring these things to the grace of God, how highly did they dishonor him, who had prepared for them such inestimable blessings !Nay, they treated the invitation to that divine feast as a thing which, if accepted, would injure them in If their possessions and pleasures, and therefore they | world, neither the things that are in the world. desired to be excused. They thought that they any man love the world, the love of the Father is could be as happy without it; there was, as they not in him.' To love the world, is to suffer it to imagined, no absolute necessity for coming to it. come into competition with God, and is the very If they were diligent in their respective callings, height of ingratitude. But above all, let us come and honest in their dealings with mankind, they humbly acknowledging that we are undone, except might do as well as others who accepted it. And we have a share in Jesus Christ,-in his sacrifice, what is this, but the height of ingratitude and pride? atonement, righteousness, and blessing. He is 'the "This is a sad but true description of the conduct way, the truth, and the life. No man cometh unto of the Jews of old, as we find it related in the Acts the Father but by Him.' Paul, though one of the of the Apostles. But is it not also the lamentable greatest apostles, humbly acknowledged his utmost behavior of too many among Christians? Do they need of Christ, (Phil. iii.) not having,' he says, not too often prefer worldly, nay, unjust gain to the mine own righteousness-And the consideration grace of God? Are not the pleasures of this world, of his own poverty, together with the riches of the and even such as are condemned in the word of grace of God, made him exclaim, 'Yea, doubtless, God, the common impediment to true repentance and I count all things but loss for the excellency of and a lively application to Jesus and his grace? the knowledge of Christ Jesus my Lord, for whom Nay, do not many among Christians imagine, that I have suffered the loss of all things, and do count though they are not clothed with the righteousness them but dung, that I may win Christ!' He is my of Jesus, their own virtue will bring them to heaven? greatest gain. If I have Him, I have every thing: Is not this plainly contradicting God and his word ? pardon, peace, joy, reconciliation with God, eternal Let us hear what Scripture peremptorily affirms.-life. Happy was Paul in his choice, and happy (Heb. x. 28, 29.) 'He that despised Moses' law, died without mercy of how much sorer punishment suppose ye shall he be thought worthy, who has trodden under foot the Son of God, and has counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and done despite unto the Spirit of grace?' "Let us finally consider the divine sentence passed on all those who refused this gracious invitation -The master of the house was angry: I say unto you, that none of those men which were bidden shall taste of my supper.' This sounds, at first, as if the displeasure of the Almighty against the despisers of his grace was not very dreadful. But it is, in fact, fearful beyond expression. What! To have no share in the grace of God; never to taste his loving kindness; to enjoy no pardon of sins; not to be numbered among the children of God; not to dwell with him; not to be received into glorywhat is this but the fiery indignation' which shall devour all such presumptuous despisers? " shall we be if we follow him. May the spirit of Jesus incline our hearts to consider the things which belong to our peace! Amen." The fourth of these valuable remains of Swartz is from the beautiful conclusion of the 13th chapter of St. Paul's 1st Epistle to the Corinthians. "And now abideth faith, hope, charity, these three; but the greatest of these is charity."" "In this memorable passage," he observes, "the apostle sums up the principal parts of real Christianity; and gives a full answer to that momentous question, 'What must we do to be saved?' Three things are necessary. "I. The first is faith, by which we understand an assent to all that is revealed by God in the holy Scriptures. But as the doctrine of a Redeemer is the main point of divine revelation, by faith we are principally to understand the assent which we give to the testimony of Scripture concerning a Saviour, and, consequently, dependence on him for every blessing.". And, as our Saviour foretold, so we find it verified in the judgments of God, which came upon the Jews. Seventeen hundred years that nation has felt the dire effects of the anger of God, and feels it He next proceeds to give a view of the natural still. They preach to us in the strongest manner, condition of mankind, similar to that which occurs and warn us not to be guilty of the same sin of re- in the preceding sermons, as blind with respect to jecting the grace of God, lest we become partakers spiritual things, averse to what is good, and “inof the same judgments. Behold the goodness and clined towards that which is evil." In respect of severity of God on them which fell,' and rejected their affections of love, fear, hope-all gone astray; the grace of God, 'severity; but towards thee, good-without strength to rise and do the will of God; ness, if thou continue in his goodness: otherwise thou also shalt be cut off.' ་་ 'Let us then examine our hearts, and try how we stand affected to that wonderful grace of God in Jesus Christ, and his bountiful invitation to come to his great supper. We are invited to it as well as the Jews. We need it as much as they. Come, for all is prepared,'—' Be ye reconciled unto God,' -is the persuasive voice of the gospel. O that we all might hearken to that winning voice! O that we might come, even to-day! Who knows whether grace will be offered to-morrow? To-day, if ye will hear his voice, harden not your hearts.'' "Happy, thrice happy, are all those who, being sensible of the infinite mercy of God, and their absolute need of it, resolve manfully to reject every thing that would hinder them from coming to that heavenly feast. They enjoy here what all the world cannot bestow, and hereafter the fruition of the blessing will be final and complete. "Let us then come sincerely, with a true and earnest desire after reconciliation with God. Disdain whatever would obstruct the way, and keep you back from coming unto Christ. 'Love not the lead in trespasses and sins; condemned by the di vine law, which all have transgressed; without comfort and without hope.' "Who shall rescue such wretched, forlorn sinners? No creature in heaven or earth; none but Jesus the Son of God." His divine nature, his spotless purity, perfect obedience, and painful and ignominious death upon the cross, are then declared to be the only foundation of all spiritual and heavenly blessings: "of which great salvation, the glorious God has given assurance unto all men, by raising him from the dead, placing him at his own right hand, and giving him all power in heaven and earth. "But how," he continues, a convinced sinner may say, shall I become a partaker of that divine salvation? The apostle replies, By faitn: 'Believe on the Lord Jesus Christ, and thou shalt be saved.' Acknowledge thy sinfulness and corruption before Jesus Christ with the deepest humility. Turn away thine eyes from all creatures, for they cannot save thee. Turn unto him who has borne thy sins, and has made a full atonement for them all; entreat him to have mercy on thee, to wash thee in his blood, to forgive thee all thy sins. Give thyself up to him; receive him as thy prophet, to teach thee; as thy high priest, to atone for thee; as thy king, to rule and govern thee. If thou humblest thyself in such a manner, despairing of thine own strength, and that of other creatures, and solely depending on Jesus for every blessing, then thou art a believer. How weighty a thing it is to believe; how humble do we become; how low do all creatures appear; how great, how glorious does Jesus appear in the eyes of a believer! "Here let us pause, and ask ourselves, Do we believe in Jesus Christ? A question of the utmost importance. O let your conscience answer it sincerely. Have you ever been convinced of your sinful and lost condition, so as to see the necessity of a Redeemer? A proud man, who does not feel his blindness, and poverty, and corruption, may occasionally repeat the creed, but still he cannot be styled a true believer. Have you ever fled for refuge unto Jesus, and earnestly entreated him to pardon your sins, and to make you a sharer in the blessings of his salvation? Is there a sacred hunger and thirst in your heart after Jesus and his righteousness? Has your faith made you free from your idolatrous attachment to the creature, and from the love of the world? If it has, then are you truly believing. By this faith, a man is made truly happy His sins, as the only cause of his uneasiness, being forgiven, he has peace with God, and access to the throne of grace. "II. But some may be apt to say, 'We have heard what has been said of faith, of its foundation and nature, and of the happiness annexed to it.Where, however, are these happy people? Even the best Christians cannot help complaining; and that argues no great happiness.' sides the benefits he reaps from such treatment, be knows that Jesus Christ will shortly clear and vindicate his character, not in the eyes of a few, but in the sight of men and angels. Does he suffer pain? He is content, being convinced that his 'vile body shall ere long be made like unto the glorious body' of his Saviour. Nay, at last, when death approaches, he exercises his hope by looking forward to eternal life. In short, there is no affliction which can deprive him of his hope, which he has conceived by believing in Jesus Christ. "This hope which a Christian maintains in his heart, is not an idle speculation, but an active principle, from which flow many of his brightest actions,-his patience under all sorts of suffering; (Heb. xi.) his contentment with all the wise dealings of his heavenly Father; his care not to use unlawful means to help himself in afflicting circumstances; his constancy in doing the will of God, in spite of all the ingratitude he experiences from an evil world; for, what he does, he does for the sake of God, who will reward him abundantly, and that very soon. hope of eternal blessedness? The greater part of "Here let me ask you again, have you such a to be happy! But let me ask you seriously, what us will be ready to say, 'To be sure! We all hope is the groundwork of your hope? Hope is the result of faith in Jesus. Besides, what is the effect of the true hope of a Christian very accurately, when "In order to remove this doubt about happiness, the apostle asserted the second principle which animates a true Christian, and that is hope. This con"III. Let us now represent a person truly believsists in a well-grounded expectation of future blessing in Jesus, and united to him, washed from his ings, and is highly necessary to every Christian, to sins, strengthened by his Spirit, and cheered with a cheer him in his way to heaven. For it cannot be hope of an unspeakably glorious crown hereafter. denied that this life is, in many respects, full of Being endowed with such a precious faith and livemisery, full of evil; for deliverance from which ly hope, what will he do? What will be the effect we pray in the Lord's Prayer. Even the best of of such a faith and hope? Love towards God and Christians is conscious of much ignorance and all men. A person that is blessed with such faith blindness of understanding. We know,' says and hope, cannot but love God and all mankind, the apostle, 'but in part.' Our knowledge, as to its and that from the bottom of his heart. He looks clearness, distinctness, and vividness, is very imper-upon God as his Father, who has loved him in fect. Our will, though mended in some degree, is still too stubborn, and not so subject to the law of God as we could wish. Our desires, hopes, fears, griefs, are not so well rectified as they ought to be. Our bodies are subject to pain, sickness, death, and the grave; besides what we suffer from the folly and wickedness of our fellow-creatures. The apostle Paul had a good share, particularly in sufferings from wicked men. "Is this all true? may the worldly man sayWhat becomes, then, of your glorying and happi ness? "The Christian still glories, notwithstanding all these things; because he has a lively hope of a consummate happiness prepared for him by his gracious Redeemer, and made lively in his heart by the Holy Ghost. So the apostle teaches us in the 5th chapter of his Epistle to the Romans. Hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us;' and Rom. xv. 3. Now the God of hope fill you with all joy and peace in believing, that you may abound in hope, through the power of the Holy Ghost.' "Is the Christian afflicted with poverty? He knows that he shall possess eternal riches laid up for him in heaven. Does he suffer reproach from an ungodly world? He does not repine. For be an unspeakable manner; who sent his only begotten Son into the world for his eternal happiness; who has called him out of darkness into marvellous light; who has blessed him with pardon, peace, and hope; and this heartily inclines him to love him sincerely and ardently. The conclusion which St. John draws from the love of God towards us is very natural. 'We love him, because he first loved us. Such a Christian will esteem and venerate, adore and praise God, keep his commandments, honor his name, his Sabbath-day, his word. Love will teach him all this. His soul and body he will present as a living sacrifice, holy and acceptable unto God, which will be his reasonable service.Such an one will not be conformed to this world, but transformed by the renewing of his mind, that he may prove what is that good and acceptable and perfect will of God. Whether he eats or drinks, or whatsoever he does, he will endeavor to do it to the glory of God. "Let us seriously examine our hearts and lives, whether we have loved God in such a manner.— Have we venerated him and his divine name above all? Have we delighted in him so as to renounce sinful pleasures? Have we endeavored to glorify God, or to promote the honor of his name among those with whom we live? Have we worshipped him, privately and publicly, in such a manner as tc inspire others with devotion? Have we kept the Lord's day in a holy manner? "And as he loves God, so he will likewise love his neighbor; and that not only externally, but from his heart. The sense of the love of God will be to him instead of a thousand commandments. He will love the souls of his fellow-creatures; the ignorant he will instruct by word and example; the wicked he will endeavor to convert, and to lead them into the path of piety; the poor and afflicted he will assist, nourish and comfort, according to the ability which God hath given him. He will take care not to offend or injure his neighbor, either in his fortune or his name. So that backbiting, envy, strife, malice, will be far from him; and all this will flow from a principle of faith and hope. "What a happiness it would be if all Christians were actuated by such love or desire of making others happy here and hereafter! "Let me, therefore, ask you seriously, before that God who knows your heart and ways, Do you love your neighbor sincerely? Is it the bent of your lives, not only to honor your God, but likewise to make your fellow-creatures happy? Have you showed a tender regard to their eternal welfare? You see thousands before your eyes sitting in you darkness and the shadow of death. Have endeavored, at least by your example, to convince them of the purity and excellence of your religion? Have you discouraged vice and wickedness, or have you promoted it, and so laid a stumbling-block before your ignorant and careless fellow-creatures? Have you assisted the poor and needy in their distressful circumstances, or have you been regardless of their misery? "Let us examine our hearts seriously, and whatsoever we find in our behavior to have been against the will of God, let us immediately repent of it, and beg forgiveness in the name of Jesus Christ. Cultivate these three principles,-faith, hope, and love; and you will glorify God, enjoy true happiness, and edify your fellow creatures; which God grant!" Such are the pulpit remains of this apostolic and persuasive preacher. They are, like every thing connected with his character, marked by the most perfect simplicity; but, at the same time, by an energy of thought, and frequently by a vigor of expression, which prove at once the sincerity and the efficacy of his religion. One grand subject pervades his sermons, as it formed the prevailing theme of his correspondence and his ministerial labors-the gospel of Christ, as the only and allsufficient remedy for the guilt and misery of fallen man; the love of God, in sending his Son to save us; the love of Christ in dying for us; pardon and peace through faith in the atoning blood of the cross, that faith "working by love" to God and man, purifying the heart, and overcoming the world; producing, under the influence of the Holy Spirit, true happiness even here, and animating the Christian with a lively and joyful hope of perfect and eternal blessedness hereafter. Such was the cheering, intelligible, and scriptural view which Swartz invariably presented of Christian doctrine. The incidental references to his ministerial instructions, which occur in his letters and journals, show how diligently he labored in filling up this outline with the details of principle and precept, and how wisely he adapted his exhortations to the peculiar character and condition of his hearers. There is one circumstance relative to his discourses, which is particularly deserving of attention. This is the sound judgment and practical tendency by which they are distinguished. Nothing visionary, doubtful, or enthusiastic, is to be traced in any part of them. The purest evangelical truths, and the most spiritual and exalted principles, are combined with the most forcible appeals to the conscience and the heart; and while the mercies of redemption are inculcated, as the exclusive ground of acceptance with God, and the most prevailing motive to obedience, the tenor of a holy life is insisted upon as the only satisfactory evidence of a state of salvation. These were the leading features of his teaching: and, confirmed and illustrated as they were by his own eminent and consistent example, we cannot be surprised that they should be followed by the most striking and beneficial results, not only on the professed Christians, but on the various classes of idolaters and unbelievers, who surrounded him and listened to his instructions. The very few of his surviving friends who remember Swartz in the pulpit, represent his appearance and manner as remarkably resembling the preceding specimens of his style-simple and unafthe apostle to the Gentiles, "great plainness of fected, but energetic and impressive; using, like speech," but speaking also like him," in demons:ration of the Spirit and of power," and "by manifestation of the truth commending himself to every man's conscience in the sight of God;" while equally with the great apostle, "speaking the truth in love," out of the fullness of a heart penetrated by the mercies of redemption, and habitually glowing with Christian kindness, he succeeded in conciliating the confidence and affection of his hearers, and vindicated his claim to the character of true wisdom, by winning many souls to the faith and hope of the gospel. CHAPTER XIV. A. D. 1785 TO A. D. 1787. Introduction and progress of Protestant Christianity in Tinnevelly Journey to Ramanadapuram and Palamcotta-Letter to a friend of Mr. Chambers-Provincial schools-Testimony to the usefulness and disinterestedness of Swartz-Cominunication to the Society for promoting Christian Knowledge-Letters to Mrs. Duffin and Mrs. Chambers; a second to Mr. Chambers' friend-Retrospect of the year 1786-Wretched state of the Rejah and kingdom of Tanjore— Committee of inspection for the affairs of that country appointed by Sir Archibald Campbell, of which Swartz is requested to become a member-Their proceedings-Beneficial influence of Swartz with the people of Tanjore The Madras Government expresses its high sense of the value of his services-Female Orphan School, established by Lady Campbell-Swartz requests the Society to receive his young friend Mr. J. Kohlhoff as one of their missionaries. Ir is uncertain at what period the district of Tinnevelly in the south of the peninsula, was first visited by the Protestant missionaries. The Roman Catholics had long been numerous, and it is not improbable that some of the early converts at Tranquebar may have carried thither the knowledge of purer evangelical truth. The first notice of this part of the country in the journals of Swartz, occurs in the year 1771, and is as follows: "At Palamcotta, a fort and one of the chief towns of Tinnevelly, about two hundred miles from Trichinopoly, there resides a Christian of our congregation, Schavrimuttu, who having been instructed, reads the word of God to the resident Romish and heathens. And an English sergeant, whose wife is a member of our congregation, has in a manner taken up the cause. A young heathen accountant had heard the truth with satisfaction. He was once here, (at Trichinopoly,) listened to all that was represented from the word of God in silence, and promised to place himself under further instruction. The sergeant made him learn the five | thence, after touching at Tutukurin, and preaching to the Dutch there, on St. Mark viii. 36, he went to But It was during this journey that he addressed the following interesting and instructive letter to an intimate friend and connection of Mr. Chambers, then in the civil service of Bengal, and distinguished during a long and honorable life in India and in England, not less by his eminent talents and acquirements as a leading member of the East Indian government, than by his elevated and consistent character as a Christian. It appears that he was at this time just entering upon a religious course; and nothing could be better calculated to confirm and encourage him than this admirable letter. A few years after the time at which the circumstances thus related took place, Mr. Swartz visited the neighborhood of Palamcotta, when the widow of a Brahmin applied to him to be baptized; but as she was then living with an English officer, he told her that while she continued that illicit connection, he could not comply with her request. It appears, however, that the officer had privately promised to marry her; and in the mean time, he was instructing her in the English language, and even in the principles of Christianity. After his death, she renewed her application to Swartz, and as her conduct was then perfectly correct, he baptized her by the name of Clorinda. She continued to reside in the south of India; but at the conclusion of the late war, she and two Roman Catholic Christians from the same quarter came to Tanjore. One of these persons had obtained a copy of the New Tes-"DEAR SIR: tament, and of the Ecclesiastical History published by the missionaries at Tranquebar, which he read with so much effect, that he was not only himself convinced of the errors of the church of Rome, but testified against them so strongly, that many around him were much impressed by his representations. He and his fellow-traveller now visited Mr. Swartz, and entreated that a missionary or native assistant might come and teach them more perfectly. He accordingly sent one of his catechists to Palamcotta, to instruct the rising congregation in that neighborhood. The zealous female convert just mentioned, with the assistance of one or two English gentlemen, built a small but neat church at that place; and from this period the attention of Swartz was anxiously directed to a quarter in which the congregations of Christians have since become so numerous and so prosperous. In the letter to the Society for promoting Christian Knowledge, which communicates some of the preceding particulars, dated February 26, 1785, he mentions that his majesty's 48th regiment being then stationed at Tanjore, he performed divine service before them every Sunday. He adds, that a number of that regiment had entreated him to permit them to attend prayers with him, to which he had readily consented; so that every evening about one hundred persons met in the church, where a hymn was sung, a chapter of the New Testament read, and a portion of it expounded; after which they concluded with a prayer. In another letter, dated in September of the same year, and communicated to the Society by the Rev. Mr. Pasche, Swartz writes, that he was just returned from an official journey, which had occupied him between two and three months. The younger Kohlhoff had supplied his place during his absence, both in the English and Tamulian congregations, and he expresses his grateful sense of the divine protection and blessing which he on his travels, and Mr. Kohlhoff at Tanjore, had experienced. He first proceeded to Ramanadapuram, for the purpose of instituting the English provincial school there; which he accomplished. The beginning was made with ten young persons. The reigning prince and his minister sent their children to the school, of which Mr. Wheatley, from Tanjore, was appointed master. At this place, according to his invariable practice, he embraced the opportunity of preaching the gospel to all descriptions of persons. From "Ramanadapuram, July 20, 1785. "Your very kind letter I received two months ago, and should have answered it sooner, had not some circumstances prevented it. "Your first awakening was a most agreeable and heart-reviving transaction of divine Providence. So kind is God, even when he chastiseth. I believe there are very few in heaven, but owe their conversion or their continuance in that state to some stroke or other. Blessed be God for all his mercies which he has bestowed on us! Nay, throughout all eternity we shall praise him for all the wonders he has done towards us. "Even in respect of temporal affairs, your conversion has been, as I observe, beneficial to you; and so would every one experience it, if the trial were fairly made. How much is squandered away in what is called fashionable living, to no purpose, or rather to the worst! Health, strength, conscience, and the sweetest sense of the favor of God are lost-for what? Though we are not to serve God for the sake of temporal advantages, we shall find that true unfeigned godliness is profitable unto all things, having promise of the life that now is, and of that which is to come.' The people of the world lose both. Their tumultuous mirth does not deserve the name of joy, and is always closely attended and embittered by unspeakable disquietude and anxiety, which they must feel as soon as they begin to reflect. May God strengthen and confirm you by his blessed Spirit, that the good work which he has begun in you, may be carried on uninterruptedly, till you can say at last, 'It is done-Father, into thy hands I commend my spirit,' and so 'enter into the joy of your Lord!' "Let us daily grow more and more fervent in prayer. With prayer we begin to be Christians. By prayer we grow stronger, and continue in the narrow road, and at last, praying, we end our course. "All that we are to pray for, we find in that excellent prayer taught us by our Lord, in which Christianity is regularly delineated or explained, just as it ought to be from the beginning to the end. "In the first petition we in fact entreat God to turn away our hearts from all vain names, (call them honor, riches, pleasure, or what else yon please, because they altogether cannot make us happy. To look upon them as the source of our happiness, is idolatry. We entreat God to enlighten our hearts, so that we may know, esteem. venerate, fear, love, and praise his name. This is |