the founiain of living water, and to be immersed in the lusts of the flesh, by which both body and soul are ruined. He prayed and wept. The wretchedness of many young people here is difficult to be described. Of such how many are in a short space removed into eternity! They arrive in this country, to make, as it is called, their fortunes, and usually go down to the grave under circumstances sorrowful indeed."

It would be unnecessarily diffuse to detail all the conversations which Mr. Swartz records in his journals, as held by himself and his catechists at Trichinopoly, and in the surrounding villages, particularly as they must often resemble each other. Some of the more remarkable, however, may still prove interesting and useful.

At Ureiur, a village near the fort, where his instructions appear to have been so well received, that he was induced to build a small cottage,* thatched with the leaves of the palmyra tree, to which he might occasionally resort, for the purpose of more frequent and unrestrained intercourse with the natives, Swartz one day inquired of some Brahmins what they believed and taught. "The eldest replied, 'We teach that God is omnipresent, and is to be found in every thing.' 'It is true,' I said; 'God is present every where, and to every one of his creatures; but it does not follow from this, that you are to adore and worship every creature. If you regard the heaven, earth, sun, or moon, as evidences of the power, goodness, and wisdom of God, and as teachers that lead to the Creator, you do well: but if you invoke the creature, you ascribe to it the glory which is due to God alone, and fall into idolatry. Besides, the creature is not a perfect, but only a frail image of the Almighty. Can an idol, which is unable to see, speak, or move, adequately set forth to you the majesty, greatness, wisdom, and goodness of the living God? They acknowledged that it could not. I next demanded of a Brahmin whether he did not perceive that the world was full of sin, and that we should all be found guilty, and how we might obtain forgiveness? He answered, 'Through the mercy of God.' 'You say right,' I resumed; 'but you know that God is righteous, and punishes the wicked; how then can a just God be gracious to such sinful creatures, so as fully to pardon us, and to make us blessed?' Upon this I explained to them the doctrine of redemption through Jesus Christ, and earnestly exhorted them to embrace it."

"In one of the pagodas," he writes, "at Puttur, resides a learned Pandaram, who is generally friendly, and does not seem entirely to reject instruction. We both seated ourselves on a bank of earth, near a street. This brought together a concourse of inhabitants. The Pandaram said, 'My chief question to you again and again has been this, How shall I arrive at the knowledge of God, whom I cannot see?' I replied, 'It has often been stated to you, that heaven and earth declare the glory of God. Reflect, then, attentively on the creation, and you will soon be convinced, that no other than an almighty, all-wise, and all-gracious Being, produced it. This Creator we ought, in justice, to reverence and adore; but you render this honor to the creature, and not to the Creator.' This,' said he, is all good, but it does not satisfy me; this knowledge is not of the kind I seek.' 'Well,' I said, 'do you desire to have a clearer and more perfect know

ledge? God has in great goodness afforded it. He has taken compassion on ignorant man, and given freely to him his word, or true law; wherein he has revealed all the doctrines which are necessary to the attainment of everlasting happiness. He has made known to men, rebellious, corrupt, and lost, the Saviour of the world, as the restorer of forfeited blessedness, and the way in which that salvation is to be attained. In short, all that can make us holy and happy, is in this word of God made known to mankind. Read and meditate upon it, with prayer to God; so will it become clear to you. Compare it also with your heathen instruction, and the superiority of the divine word will soon be discerned.' Still,' said he, 'this is not enough; for even if I read this, I cannot rightly conceive the idea of what God is.' 'Well,' I replied, one thing is wanting to you; namely, experience. Lay your heathenism aside; follow the word of God in every point; and pray to him for light and power. Then I may assure you that you will say, Now I am like one who could not, from any description, understand the nature of honey, but now I have tasted it, and know what honey really is.'"

How anxious this excellent missionary was to cherish in himself and his brethren the principles by which alone they could be animated in their self-denying labors, will appear from the following brief notice in his journal.

"August 2. After finishing the catechising of the children in the forenoon, the two catechists returned, and related to me with whom they had conversed, and what had been the purport of their conversations; and how a young man had avowed his willingness to embrace the gospel. We then began, for our own edification, to meditate on the first Epistle of Paul to Timothy. On occasion of the apostolic wish, Grace, mercy, and peace,' we called to mind, that a teacher stands in the highest need daily and hourly of this three-fold fruit of Christ's reconciliation; and that the believing apprehension of this precious grace is best calculated to strengthen him, to render him joyful and courageous in urging upon others salvation through Christ, as well as in cheerfully suffering for his sake."

On the 7th of August he notices the following instructive incidents. The nabob's second son, who is a genuine disciple of Mohammed, that is, inclined to cruelty, watches narrowly the lives of Europeans; and if he remarks any thing wrong, he generally gives it a malicious construction, as if the Mohammedan doctrine rendered people better than the Christian. This young man, observing some Europeans, entered into conversation with them.I was the interpreter. It seems remarkable,' said he, to me, that Christians are so inclined to card playing, dancing, and similar amusements, which are contrary to the true law.' One of them answered, We think it no sin, but an innocent pastime.' Indeed,' said he, it is singular that you do not consider it sin, to spend your time in such amusements, when even the heathen themselves declare it to be sinful. It is certainly wrong to pursue such things, though you are of opinion that there is nothing sinful in them. You,' he continued, adare a cashier; if you dressing one of the party, do not know the value of money, you inquire and inform yourself on the subject; why, then, do you not examine into these things?-the omitting such examination is a sin also. Nay, if you do not know whether it be right or wrong, and yet conThe nabob's son, when afterwards laying out tinue to play, that is still a greater sin. I am sure an extensive garden, ordered this cottage to be taken Padre Swartz would tell you at once that it is sindown, promising to build a better in its stead. Whe-ful, if you would but receive it.' The cashier rether he fulfilled this engagement does not, however, appear.

plied, "It is better to play a little, than to absorb all one's thoughts on money.' But the young nabob

answered him very discreetly on this point, that we but God has been our helper." He then mentions are not to justify one sin by another. that many Europeans, not only among the soldiers

"So artful is he, that he will accost and converse of the garrison, but of the higher ranks, had been with an European during divine service, and after-powerfully awakened to a sense of religion. Among wards observe, if the man had the least reverence others, he notices particularly one young man, who for the worship of God, he would not have allowed himself to be interrupted.'

had made a temporary visit to Trichinopoly, and who, though virtuous and well disposed, knew but little of Christ, and of the real value of the gospel. "He visited me several evenings," says Swartz, and acknowledged that he was stirred up to greater concern for his salvation. I testified my joy, but observed that he was at present trusting to the sandy foundation of his own righteousness, from which he could derive neither rest nor power. He received all that I said in good part, and began to read his New Testament better; that is, with prayer. Soon afterwards, he was invited to a gay party, but declined it, which had a good effect on others. He soon learned how the gospel becomes saving, and communicates to man more power unto salvation than any considerations derived merely from the law. He went boldly forth; and, when many were displeased that a young man should speak so freely, he gladly bore the cross; and his example has been made a blessing to others." He concludes as follows.

"On the 15th of this month," continues Mr. Swartz, "in the morning I had a conversation with him. He first asked how God was to be served," and how we should pray to him; and censured us for not washing our hands, and taking off our shoes, before prayer. I answered that this was merely a bodily, outward act, which was of no value in the sight of God-that his word requires pure hearts, which abhor all and every sin, and approach him in humility and faith-we could then be assured that our prayer was acceptable to him. One of those present asked, 'From what must the heart be cleansed?" I replied, 'From self-love, from fleshly and worldly lusts; which constitute, according to the first commandment, the real inward nature of idolatry.' The nabob's son said, "This inward cleansing is very good; but the outward is also necessary, and God is pleased with it, even though the inward cleansing be not perfect.' I replied, 'Not so. You should rather say, that God has pleasure in inward purity, though the hands be not washed immediately before prayer."

"In my previous letters, I mentioned a Mohammedan, who had formerly been employed in the highest offices. This man understands Persian most thoroughly, and speaks it excellently. He often visited me of an evening, and gave me a complete idea of the Mohammedan doctrines and dis

ed. I thus learned to express myself in Persian, and to explain the doctrines of Christianity. Some months ago, this poor man was put under arrest, and confined to his own house, where he still remains. The nabob's son, a bigoted Mohammedan, says that he had offended his father, and on that account he was imprisoned. Every one, however, believes that it was in consequence of his having visited me, and expressed himself in terms too favorable to Christianity. God graciously help us for Christ's sake, and tread down Satan under our feet! The good Lord inwardly strengthen you, and by the comfort flowing from the inestimable mercy of reconciliation, animate you; and may your old age be truly blessed!"

At the close of another conversation about this time, with some of the poor heathen natives, in which he had been endeavoring to convince them of the sin and folly of their idolatry, and to per-cipline, and read to me the rarest books he possesssuade them to embrace the blessed doctrines of the gospel, he thus expresses the genuine kindness of his heart, and affords a beautiful example of the tender earnestness with which the missionary should address them. “At length I said, as I often do to them, 'Do not suppose that I reprove you out of scorn; no, you are my brethren; we are by creation the children of one common Father. It grieves us Christians, that you have forsaken that almighty gracious Father, and have turned to idols who cannot profit you. You know, because you have often heard, that a day of judgment is before us, when we must render up an account. Should you persist in remaining enemies to God, and on that day hear with dismay the sentence of condemnation, I fear you will accuse us Christians of not warning you with sufficient earnestness and fervor. Suffer yourselves, then, to be persuaded, since you see that we want nothing of you, but that you turn with us to God, and be happy.' They all declared that they were convinced of our sincere intentions, and that they would speak further with us."

In October, in a letter to Dr. Francke, after expressing his anxious wish for a second missionary, for the purpose of more extensive usefulness, he writes as follows.

In a letter, dated in the same month of October, 1768, addressed to the secretary of the Society for promoting Christian Knowledge, Mr. Swartz, after thanking him for the present of a Persian lexicon, gives a similar account of the old Mohammedan governor, just mentioned, as his instructer in that language, and takes occasion, from the circumstance of his arbitrary imprisonment, to notice the frequency of such occurrences, both at Trichinopoly and at Tanjore. He then proceeds to give a detailed account of the government of the latter country, of the wretched state of oppression and ignorance in which the great body of the people were held, and of the numbers, wealth, and influ

"Though I should much prefer being at Tranquebar, for the enjoyment of the communion of faithful brethren, yet, when I look on our congrega-ence of the Brahmins. tions, I feel that my presence is more necessary here. The catechists require daily superintendence and admonition to prevent them from relapsing into indolence and disorder. The heathen, too, though courteous to Europeans, are apt to behave unkindly to the poor catechists; so that they need countenance and encouragement. With regard to myself, I praise God, who has borne with my weakness, and prospered my labors. During the whole of this year my health has been good; so that my work has been easier to me than at any former period. Many heathens and Catholics have been this year instructed, and received into the congregation. Affliction, both from without and from within, has not failed us; Number 31.

"The king of Tanjore," he observes, "is, in the estimation of the ignorant, a prince who governs according to his despotic will; but he is, in fact, more a slave than a king. He seldom goes out; and often, when he purposes to do so, the Brahmins tell him it is not an auspicious day. This is sufficient to confine him to the house. His children are brought up in ignorance-for why should a prince learn much? He need not be acquainted with writing and accounts-for has he not servants enough for this? The number of his wives destroys all domestic peace. The first whom he espouses is denominated his lawful wife. By degrees, however, as he takes more, jealousy among them

becomes a source of dangerous disquiet, and the love which should subsist between brethren is banished. So true it is, that when man departs from the ordinances of God, he treads in a thorny path. "A despotic ruler, being intent only on increasing or preserving his power, entertains a distrust of all his ministers. He considers it expedient, there fore, often to humble them. Though a minister possess his favor for years, he sometimes falls at once. The king permits his house to be plundered, (this has often happened within my remembrance,) and lays him under a domiciliary arrest. No one must visit him, or speak to him. By degrees, this severity is relaxed. The ex-minister, thus fallen into disgrace, hunts after the failures of his successor, and endeavors to involve him in the same ruin, and frequently is restored to favor.

"The troops belonging to the Rajah of Tanjore, are chiefly cavalry-about six thousand-and two thousand foot. The cavalry are not furnished with horses, but each soldier provides his own. He who can collect a hundred horse, is appointed their captain. To these troops, a district is assigned, where they receive their pay from the tenants. If they do not give what they demand, they resort to force.

the idol temples, many of them farm the land, hold offices under the king, and act as clerks, overseers, and accountants. The offspring of the Brahmins are in general clever, and learn languages quickly, especially when the hope to turn it to advantage. Many English gentlemen engage Brahmins to keep their books; and hence a great number acquire the English. Besides this, they learn the Persian, and are employed by the nabcb and others as interpreters. In every lucrative situation we find a Brahmin. It is remarkable, that within the narrow limits of Tanjore, a hundred thousand vigorous young Brahmins might, with very little trouble, be collected. With the exception of their daily ceremonies and ablutions, they do nothing: living in voluptuousness and corrupting sloth. They possess the best land, and give away little or nothing; besides which, the numerous pagan festivals are eminently profitable to them. I asked a wealthy Brahmin whether they imparted to the poor a portion of their great revenues. He replied, 'No: the people give to us and the pagodas; but we contribute nothing.' What is asserted, therefore, in one of Mr. Holwell's books, as to the beneficence of the Brahmins, is not to be credited. Some months ago, a Brahmin declared to me plainly, 'The reasons why we do not embrace the Christian doctrine, are avarice, pride, and voluptuousness.'

Meanwhile," adds this excellent man, with something of prophetic hope as to the future progress of Christianity, "we faint not; we know that Christ is ordained as a light to the Gentiles. He is able to dispel this heathen darkness. Confiding in his divine assistance, we go forth diligently among the natives to make known to them the way of life, and affectionately to invite them to the enjoyment of the salvation purchased for them by the Redeemer. The progress of conversion is not so great as we wish; still the rescuing of one single soul, (not to mention many,) is sufficient to encourage us not to be weary. Who knows to what important end the all-wise God may direct the revolutions which have taken place in India during the last twenty years? O that the Europeans in this country would discern the glory of God! Should he graciously work a thorough change and reformation among the principal Europeans, a blessing would spread through the whole land. Many salutary regulations might be introduced. Multitudes of abo

"The Tanjore country is, however, as a wellwatered garden. Notwithstanding all the oppression and injustice, the inhabitants subsist tolerably well: it teems with people. The land is divided into districts, and every district is leased. The lessee is obliged to advance at least the half of his rent; and as he cannot in general do this from his own resources, he borrows of the native merchants or Europeans, and gives forty, or even more, per cent. He borrows also what he requires for the support of his family; and all must be eventually extorted from the poor inhabitants. It may with truth be averred, that the poorer people enrich with their labor the idle and the proud. A cultivator of land in Tanjore, commonly gives sixty or seventy in the hundred. Supposing that he has on his ground a hundred bushels of rice, the king (or the lessee in his name) takes seventy; the remaining thirty are retained by the inhabitant; and with this he has to pay his servants and support his family. Nay, if the king need money, as in time of war, he seizes upon all. I have myself witnessed the poor laborers contemplating at a distance the blessing of God upon the fields, while the king's people have reaped it all. Thus, the oppression being so great,minations might be prevented, and thus the obstacles they endeavor, by every possible means, to defraud the king. They are accustomed to say, 'Without stealing, we cannot live.' Hence it may easily be conceived what disposition to the maintenance of justice prevails in this country.

"Under a frame of government so wretched, the education of the young is miserably neglected. Few children learn to read, write, and cast accounts; and these are almost exclusively boys. It is a most rare occurrence for a father to afford his daughter the means of education. When taught to read, it is from books in which the fabled epiphanies of their gods, together with all their licentious acts, are delineated. We cannot, they think, be better than our gods; they every where practised lying, impurity, injustice, and revenge; these cannot, therefore, be sinful. Thus is the little which they know from reflecting on the works of creation, greatly obscured. In the temples of their deities, their most flagrant actions are described in images and pictures, which sink the people in the depths of vice and misery. The consequences of this devilish instruction are clearly visible. Both body and soul are destroyed. Thousauds sensibly feel their errors.

"The children of the Brahmins are commonly better educated. Besides the thousands attached to

which have hitherto deterred the natives from embracing the gospel might be lessened. There are several Englishmen here, who, through the converting grace of God, have been convinced that the knowledge and enjoyment of his loving-kindness are better than life, and consequently better than ill-gotten wealth."

In a letter to a friend in London, Mr. Swartz again refers to the same painful topic; and the passage is here introduced chiefly for the purpose of contrasting that representation with the marked improvement in European character which has of late years been universally acknowledged.

"It is extremely difficult," he observes, when describing our situation here, "to give any one a just conception of it without adverting to the profligacy of the Europeans. The great among them aim at nothing but to live in pleasure, and to become rich. If not readily successful in the latter object, they resort to unjust means, the employment of which hardens the mind to so alarming a degree, that they will hear nothing of the word of God, and too frequently plunge into the most frightful infidelity."

After giving an account of himself and his labors during the year, similar to that contained in the ex

tract from his letter to professor Francke, he adds, | of God having been possessed by thousands before "O may the faithful God grant to me, a feeble crea- that church, properly so called, existed. ture, his powerful grace more and more, that I may spend my days to his glory, and the benefit of my neighbor. Ŏ that I had a dear brother with me, then could many be better instructed! In the mean time, God knows our affliction, and our sighs are not hidden from him. May he compassionate the poor heathen, and may his kingdom break forthThou shalt not make any graven image-thou here graciously!"

Mr. Swartz closes his journal for 1768 as follows: "The conclusion of the year has been very melancholy with respect to political events. All the territory which the English had taken from HyderNaick, they have again lost. He approached near to Trichinopoly, and would probably have taken it, had not a rain of three days' continuance driven

him off.

"God be gracious to us, and further his work! May he cause his countenance to shine upon us, that the heathen may know his ways, believe in him, and adore him as his children in Christ Jesus!"

CHAPTER VI.

A. D. 1769 TO A. D. 1770.

Continuation of hostilities-Zeal and disinterestedness of Swartz

His conference with a Romish Padre-Peace between Hyder Ali and the English-Swartz proceeds to Tanjore-His introduction to the Rajah-His character-Conversation at this interviewSwartz returns to Trichinopoly-His second visit to the Rajah with Colonel Wood-Preaches to the natives on the glacis, and in the Fort-The Rajah wishes to converse with him, but is prevented by

his Ministers-Swartz's message to the King, and his reply—He

from two Mohammedans, and conversation respecting Mohammed

The sophistry of the Papist in defending the worship of saints and images was ably exposed by the pious Lutheran. "If you prostrate yourself before an image, complain to it of your affliction, and desire help, do you not honor it after an idolatrous manner? God says in the second commandment, shalt not bow down to it nor worship it.' The Papist says, Thou shalt.' See how Popery opposes itself to God." "The Papist," said the Padre, "is the follower of Peter." "I heartily wish," replied ii that it were so. Swartz, Follow Peter, and we from our hearts will rejoice. Peter was humble, and desired no worship, when he was in the house of Cornelius.* Your new Roman Peter will be worshipped. Examine into it again, my worthy Padre, and follow after God and his word." From this point the conversation proceeded to what Swartz calls the idolatry of the mass, and the refusal of the sacramental cup to the laity, which were but feebly defended by the Romish Padre; to whom in conclusion, he addressed this brief but solemn warning. "My dear Padre, prove all things by the word of God. You and I shall soon appear before the judgment seat of Christ, where we shall have to render an account of our ministry and doctrine, and the souls which we have neglected." One of his people called him away several times. "He departed," says Swartz, "wishing that I might become a saint, and I wished him sincerity of heart. The captain's lady was struck with his rejection of our Bible, while he refused to produce his own. May God help her to a clear and saving knowledge of Christ!" At the beginning of March he attempted a jourfore the enemy's army approached Trichinopoly, and burnt great part of Ureiur. Messengers were in consequence despatched to him and his companions, apprising them of their danger. "I turned back," he says, "and beheld Ureiur in flames.God be praised for his gracious protection!" The ed in April, by a treaty of peace between Hyder ravages of war, however, having happily terminatAli and the Madras government, Swartz resumed his intended journey, and arrived at Tanjore on the 20th of that month. Here he preached daily two or three times, visited the members of the three congregations individually, and attended the schools.

returns to Trichinopoly-Mr. Chambers leaves that city-First let-ney to Tanjore; but he had not proceeded far, beters of Swartz to that gentleman-Conversations with the natives, and with the Nabob's son-Attendance on sick Europeans-Visit Letter from Mr. Chambers to his brother on a translation of the New Testament into Persian-Conversation with a sick soldier, and with natives, heathen and Mohammedan-Reflections of Swartz at

the close of the year 1769.

HOSTILITIES still continued during the first three months of the succeeding year; in the midst of which, Mr. Swartz visited a detachment of the English army near Trichinopoly, and preached to the troops both in English and German. No sooner had the enemy withdrawn from the surrounding villages, involved by their devastations in ruin, than his zeal and charity prompted him to repair to them to instruct and comfort the distressed inhabitants; while he declined accepting a legacy bequeathed to him by an officer to whom he had been eminently useful in religion, lest he should be suspected of interested motives.

was his introduction to the Rajah Tuljajee, or, as The most important result of this visit to Tanjore he was then usually called, the king, and the favorable impression made upon his mind, which led to the kindness and confidence with which that prince ever afterwards distinguished him. The Rajah Tuljajee was at that period in the prime of life, of good natural talents, and of mild and dignified manners; indolent and self-indulgent, like the generality of Hindoo princes, but by no means tyrannical or oppressive; and though too much under the influence of the Brahmins, tolerant and liberal in his views of religion. He is said to have formed an exception to the general ignorance of men of his rank in India, and to have successfully cultivated Sanscrit literature, so as even to have produced some poetical compositions in that language, which are still recited at Tanjore as proofs of his genius and learning. Such was the Hindoo prince with whose history that of Swartz is henceforth so intimately interwoven.

Early in February he had a long and friendly discussion with a Romish Padre at the request of an officer's lady at Trichinopoly, who professed the Roman Catholic religion, but who had also received instruction from Swartz, and was desirous of hearing what each had to say in support of the differences between the two churches. To the usual question, where Protestantism was before the days of Luther and Henry VIII., Swartz justly replied, by referring to the testimony which had been uniformly borne against the papal perversions of divine truth by the Albigenses, John Huss, and the Bohemian brethren, and the followers of Wickliffe; he might have added, by the Syrian Christians in the mountains of Travancore. He then appealed to "At five in the afternoon of the 30th of April,” the word of God; affirming that while Protestants says the excellent missionary in his journal for readily receive the testimony of antiquity, their 1769, "I was introduced to the king. He was seatfaith in the divine authority of the sacred canon, ed on a couch suspended from pillars, surrounded independent of its internal evidences, does not rest exclusively on that of the Romish church, the word

* Acts x. 25, 26.