100 mother of Swartz, with her dying breath, dedicate her " At the time when Swartz was studying at the uni- Christian Knowledge, kindly granted them a free pas- On Trichinopoly was the next scene of the labours of Swartz, during twelve years, under the auspices of the English" Society for Promoting Christian Knowledge." A room in an old Here his income was £48 a-year. Gentoo building was his lodging, just large enough to hold himself and his bed. A dish of rice and vegetables, dressed after the manner of the natives, was his ordinary food. A piece of dimity, dyed black, his anHe preached incessantly to nual supply of clothing. the natives, both in the town and villages round, and was not long without a congregation of converted Hindoos. From these he chose four or five catechists, whom he contrived to maintain. He daily instructed them how to preach Jesus to their benighted brethren in a winning On their return in the evening they related The their labours, their difficulties, and their success. English garrison had no chaplain-Swartz cared for their souls-gradually made himself master of the languagefirst read the English service, and sermons from evangelical English divines, then preached himself, and with wonderful power persuaded whole garrisons, so that they soon subscribed money enough to build him a church. He also held a prayer meeting with the most a blessing. pious of the soldiers, which God did not leave without manner. During his residence at this place, while he was one day reading an English tract, on the fifteenth chapter of St. Luke, under a shady tree, an old Hindoo, who had often entreated him not to trouble him with his Christian tenets, approached him, in company with several others, and begged to know what he was read ing. Mr Swartz told him that it was a narrative of the truly paternal conduct of God towards us, and of our refusal to render due obedience to his kind and gentle government; thus abusing his mercies, and bringing upon ourselves distress and misery. Notwithstanding this, there was, he said, a way opened by which we might return to our justly offended Maker, and become partakers of his grace and benediction. The old man being pleased with this parable, Swartz proceeded to relate to him that of the sower, telling him why the seed did not every where bring forth good fruit. He comprehended this also perfectly, and asked whether God is not omnipresent. 'Yes," he replied, "he sees every thing that passes on earth, whether it be good or evil; but his omnipresence is formidable to the wicked." The Hindoo said, "In my heart, inwardly, I worship God." "If that is the case," rejoined Mr Swartz, "your outward conduct must prove the reverence which you profess to entertain in your heart towards the Almighty. What would you think of a man, who reproached and even struck you, while he pretended that he had cordial love for you in his heart?" The Hindoo confessed that he could not value such love. "Neither," he concluded, can God accept the homage which you profess to feel inwardly for him, while in your words and conduct you deny and dishonour him." Swartz visited Tanjore almost every year, sometimes three and even four times, visited the Christians, attended the schools, and was introduced to the Rajah Tuljajee. Early and late, covered over with dust, he preached to the natives, who in great numbers surrounded him. Repentance, Faith, Reconciliation with God, through Jesus Christ, were his themes. He frequently expounded the parables, till he was quite exhausted. The people commended his doctrine, and often said, "Oh, that the King would embrace it! all would then forsake heathenism." At the request of the Rajah, he learned the Mahratta language, to which he owed much of his subsequent influence at Court. 66 Swartz had been 27 years in India, and was 52 years of age when he removed his residence to Tanjore, a place of more importance, being the seat of the native government. This formed his head-quarters for the last 20 years of his life. It was on his removal thither that he undertook a confidential embassage from the Madras Government to Hyder Ali. All the way to Seringapatam, and even in the palace of the fierce Sultan of Mysore, he preached Jesus to high and low, as long as his strength would allow, none presuming to hinder him. The only remuneration which he would accept for this expedition, was a salary to his successor at Trichinopoly, and bricks and lime for his church at Tanjore. His ordinary labours he thus describes :-" I preach from 8 to 10 to the English-from 10 to 12 to the Malabars from 4 to 5 to the Portuguese. At 7 in the evening we have prayer and then I say, 'Blessed Jesus, I have sowed-give thou the increase."" An occurrence, which happened about this time, is related by Christian David, who was afterwards ordained by Heber, and who, then a boy, waited on Swartz. It is admirably characteristic of his primitive godliness." They had been travelling all day, and arriving at a small village at sunset, the good man sat down under a tree, and conversed with the natives who came round him, whilst his house-keeper was cooking their evening meal. When the rice and curry were spread on the plantain leaf, Swartz stood up to ask a blessing on the food they were going to share, and to thank God for watching over them through the dangers of the day, and providing so richly for their repose and comfort. His heart was full of gratitude, and expressed itself in the natural eloquence of prayer and praise. The poor boy for some time repressed his impatience, but his hunger at last overpowered his respect for his master, and he ventured to expostulate with him, and remind him that the curry would be cold. He describes very touchingly the earnestness and solemnity of the reproof he received. What!' said the pious Missionary, shall our gracious God watch over us through the heat and burden of the day, and shall we devour the food which he provides for us at night, with hands which we have never raised in prayer, and lips which have never praised him?" The following is an extract from a letter addressed by Swartz to his friends at Vellore, immediately after his recovery from illness: If the mind be sound, all is well; the rest we shall quit when we enter into the grave. That will cure all our bodily indispositions. On this subject I meditate frequently. And, O! may God grant me grace to do it more effectually, that I may number my (perhaps very few) days. Eternity is an awful subject, which should be continually in our mind. "I know, I feel it, that I have no righteousness of my own, whereon I would dare to depend for eternal happiness. If God should enter with me into judgment, what would become of me? But blessed, for ever blessed, be the adorable mercy of God, which has provided a sure expedient for guilty man. The atonement of Jesus is the foundation of my hope, peace, love and happiness. Though I am covered all over with sin, the blood of Jesus cleanseth me from all mine iniquities, and sets my heart at rest. Though I am a corrupted creature, the Spirit of Jesus enlighteneth, cheereth, and strengtheneth us to hate and abominate all sin, and to renounce the lusts of the world and the flesh. Though the day of judgment is approaching, the love of God comforts us so far as to have boldness to appear before our Judge; not as if we were innocent creatures, but because we are pardoned, washed, and cleansed in the blood of Christ. "O! my dear friends, an interest in the atonement of Jesus, and a participation in the graces of his Spirit; these constitute a Christian, these cheer and strengthen the heart, these glorify God, and prepare for heaven. Our "Let us daily, therefore, come before God through the blessed Jesus; but let us, at the same time, not neglect the second point, viz., our sanctification. time is short. Within some days, I have sojourned in this country thirty-four years. The end of my journey is, even according to the course of nature, near. May I not flag! May my last days be the best! But as long as we live together upon earth, let us admonish and stir up one another." The three years' desolation of the country, during the Carnatic war, greatly increased the beneficent labours of Swartz. Many were compelled by famine to join his congregation-he both supplied their temporal wants, and fed them with the bread of life. For 17 months he ministered to the bodily necessities of a considerable number. Often 800 poor people assembled. Instead of giving money, he prepared food and distributed it, many having no cooking utensils. When peace was restored, we find Swartz travelling through the south of India, with the help of the Madras and native governments, establishing English provincial schools; and next year confirming the Tinnevelly Mission, which at this day is putting forth the buds of promise. He was still able to go through his ordinary work among heathens and Christians. “Meanwhile," (says he) “I feel the approaches of age; but as long as I live, and have any strength left, I shall gladly take my share in the work." 66 In a letter written in his 69th year, he thus expresses himself:-" Though I am now in the 69th year of my age, I am still able to perform the ordinary func tions of my office. Of sickness I know little or nothing. How long I am to say so, my Creator and Preserver knows. My only comfort is the redemption made by Jesus Christ. He is, and shall be, my wisdom. By him I have received the salutary knowledge which leads me to the favour of God. He is my righteous. ness. By his atonement I have pardon of my sins, 102 being clothed in his righteousness, my sins will not "Let others glory in what they please: I will glory ness. "As this, perhaps, may be my last letter to you, I cannot but entreat you to follow St. Paul, that excellent pattern of true goodness. By doing so, you will easily withstand and overcome the temptations of a vain world; you will live and die in peace; and, at last, be received into glory. "We have known one another a long time on earth. May we know one another in a blessed eternity, where sin and sorrow never shall disturb us! Watch and pray, that you may be counted worthy to stand before the Son of man your Redeemer." During his last year, when he was 72 years of age, having been 48 years in India, he pursued his usual laHe preached bours and studies with great fervour. every Sunday in English and Tamul by turns, and on Wednesdays lectured in Portuguese and in German to the soldiers of the 51st regiment. He explained the New Testament at morning and evening prayers, and dedicated an hour every day to the instruction of the Malabar children in the truths of Christianity. He took particular delight in visiting the members of his congregation, telling them plainly whatever was blameable in their conduct, and animating them by every powerful argument to walk worthy of their profession. He listened to the accounts given by the Catechists of their conversations with men of all creeds and characters— and directed them to a wise and faithful discharge of their office. But his strength was visibly on the decline, and he frequently spoke of his departure, to which he looked forward with joy. What mind can turn away from such a picture as this, without remembering that it is written, The righteous shall flourish like the palm tree; Or, if the excursive fancy may change the simile to a "Such as at this day to Indians known | purest evangelism, warming him with the beams of his reconciled countenance, till he sent his branches far and wide along the rich coast of Coromandel-over the well-watered plains of Tanjore and amid the cinnamon groves of spicy Ceylon. His faithful Catechists, the chief of his spiritual family, became, like the bended twigs of the banyan, themselves taking deep root, and in forming a pillared shade," where many an idolagrowing up around the venerable parent tree, to unite trous Hindoo, wearied with the vain search for peace from his miserable idols, sat down to hear the glad tidings of salvation by grace. But if There are many features in the character of Swartz well worthy of our study. His singular disinterestedness in regard to money-his unbounded charity, combined with the faculty of carefully husbanding, which enabled him to leave between £8,000 and £10,000 to the Mission, "that the cause of Christ might be his heir," may well claim our attention. His peculiar openness of mind gave him amazing power over Hindoos and Europeans of all sects, made way for him to the heart of the Rajah, commanded the reverence of the despotic Hyder Ali himself, and obtained for him an ascendancy with political governors of all principles, which no other Missionary ever possessed. His powers of speaking to the heart of outwitting metaphysical Brahmins of convincing supercilious Mahommedans of winning the attention and affection of children-are amply testified by the multitudes whom he drew over to confess the superior excellence of Christianity, and the goodly company of upwards of six thousand, whom he was instrumental in turning to the open profession of the Gospel. The romantic features of his character were few and simple; as when before leaving Ceylon, he travelled to Point Pedro, for the purpose of seeing, and preaching under the very tree under which the celebrated Buldæus first preached to the natives. we were asked to point out the leading trait, which, above any other, gave a peculiar colouring to Swartz's whole history, we would point to his pervading cheerfulness. He seemed to preserve the equal mind in ar duous circumstances without an effort. Light-heartedness, without a shade of levity-unbroken tranquillity, without a tendency to slothfulness-distinguish him from almost every other Missionary. He lived careful for nothing-and the peace of God fortified his heart "We sung the says Gerické," when he and mind. He died as he had lived. spoke very humbly of himself, hymn, Christ is my life,' began to sing with us and extolled his Redeemer and wished to be dissolved, 'Had it pleased him,' he said, and to be with Christ. to spare me a little longer, I should have been glad. I should then have been able to speak yet a word to the sick and poor, but His will be done. May He but in mercy receive me-into thy hands I commend my spirit-thou hast redeemed me, O God of truth.' After this, the native assistants sung the last verse of the hymn head so full of bruises'-he joining with After which, he exthem. He then rested a little. pressed a desire to be raised up, unexpectedly opened his lips and expired in the arins of the faithful native fellow-labourers of this place." We cannot refrain from quoting the following beautiful description of the funeral of this truly eminent man. It is written by Mr Kohlhoff, who was present at the mournful ceremony:-"His funeral was a most awful and very affecting sight. It was delayed a little beyond the appointed time, as Serfojee Rajah wished once more to look at him. The affliction which he suffered at the loss of the best of his friends, was very affecting. He shed a flood of tears over his body, and covered it with a We intended to sing a funeral hymn, gold cloth. whilst the body was conveyed to the chapel; but we were prevented from it by the bitter cries and lamentations of the multitudes of poor who bad crowded into the garden, and which pierced through our souls. We were of course obliged to defer it till our arrival at the chapel. "The burial service was performed by the Rev. Mr Gerické, in the presence of the rajah, the resident, and most of the gentlemen who resided in the place, and a great number of native Christians, full of regret for the loss of so excellent a minister the best of men. 0 may a merciful God grant, that all those who are appointed to preach the Gospel to the heathen world may follow the example of this venerable servant of Christ! And may he send many such faithful labourers, to fulfil the pious intentions and endeavours of the honourable Society for the enlargement of the kingdom of Christ! May he mercifully grant it, for the sake of our Lord Jesus Christ." An interesting summary of his virtues is contained A WALK TO CALVARY. BY THE REV. MARCUS DODS, Minister of the Scotch Church, Belford. LET us resume our walk to Calvary, and our contem- The following character of Swartz, is from the pen of Mr Cammerer:-" Nothing could possibly afford me more lively satisfaction than the society of Mr Swartz. His unfeigned piety, his real and conscientious attention to every branch of his duties, his sincerity, in short, his whole demeanour filled me with reverence and admiration. He treated me like a brother, or rather like a tender parent, and instructed me in the most agreeable manner in the Malabar language. The same did Mr Kohlhoff, who is meekness and humility itself. Many an evening passed away, as if it had been but a single moment, so exceedingly interesting proved the conversation of this truly venerable man, and his rela-import of the penitent's prayer, "Lord, remember me." tions of the singular and merciful guidance of God, of This prayer implies a firm conviction of the immorThis may seem to be a remark which he had experienced so many proofs throughout tality of the soul. his life, but particularly during the dreadful war in India. The account he gave of the many dangers to which his life had been exposed, and the wonderful manner in which it was often preserved, his tender and grateful affection towards God, his fervent prayers and thanksgivings, his gentle exhortations constantly to live as in the presence of God, zealously to preach the Gospel, and entirely to resign ourselves to God's kind providence all this brought many a tear into my eyes, and I could not but ardently wish that I might one day resemble Swartz. His disinterestedness, his honourable manner of conducting public business, procured him the general esteem both of Europeans and Hindoos. Every one loved and respected him, from the king of Tanjore to the humblest native. "Nor was he less feared; for he reproved them, without respect to situation or rank, when their conduct deserved animadversion; and he told all persons what they ought to do, and what to avoid, to promote their temporal and eternal welfare. The king frequently observed, that much in the world was effected by presents and gold, and that he himself had done much by those means: but that with Padre Swartz they answered no purpose. This excellent man often told me, that the favour of God, and communion with Christ, was of greater value to him than thousands of gold and silver. Certainly, by the goodness of God, he has been made a great blessing to this country. What other men could not effect without military force, he has done by the personal influence which he possessed over the people, and which arose exclusively from his integrity and sincere piety." Almost every Missionary that sets foot on the shores of India has had occasion to revere the memory of Swartz. The remembrance of such a man is sweet to every pious mind. Even his personal appearance becomes to the imagination an object of interest; and on this point our curiosity is gratified, by the following picture, drawn by the pen of an intimate friend :-" Figure to yourself a stout well-made man, somewhat above the middle size, erect in his carriage and address, with a complexion rather dark, though healthy, black curled hair, and a manly engaging countenance, expressive of unaffected candour, ingenuousness, and benevolence; and you will have an idea of what Mr Swartz appeared to be at first sight." hardly worth making in these days, when, how careless His firm conviction And the remark is not undeserving of being made, even on account of the state of matters among ourselves. Attempts, and these by no means of a contemptible character, are assiduously making to throw doubts upon the immortality of the soul, and banish this fundamental article from the popular creed. Materialism, which is intended to serve as an introduction to the denial of Christianity, has obtained the patronage of many scientific writers; while the insidious principles of German philosophy, in other words, of the most revolting atheism, have found a lamentably large portion of disciples among our manufacturing population. Again, the prayer of the penitent thief implied a conviction of his need of a Saviour. He did not suppose that his sufferings in this world, however severe, would form any atonement for his sins before God. In this be shewed that he had arrived at a clearness of view, and a correctness of sentiment, with regard to the nature of sin, and the state in which it places us in the sight of God, which many professing Christians have not attained. Nothing can shew a more deplorable ignorance of the nature of the Gospel, than the supposition that our sufferings in this world are of an expiatory nature, and possess an atoning efficacy. Yet there are members of the Christian Church, and even in the Protestant Church, who hope that their suffer- | power and glory he would come again. His prayer ings will be available to lessen, or altogether to avert the punishment due to sin in a future state; and writers, to defend this gross absurdity, have not been awanting. The thief was better taught; and even at the moment of enduring the most infamous and cruel sufferings, he felt and acknowledged that these sufferings could avail him nothing before God, and therefore sought a Saviour's aid. Farther, the penitent's prayer implied a hope at least, if not a conviction, that his situation was not desperate. He was in circumstances that might have ❘ naturally led him to despair. Any expectation entertained by him might truly seem to be hoping against hope. Yet he does not despair of mercy. This is a farther proof of the care that had been taken of his early education. Men, when they become sensible of their guilt, do not naturally look upon God as a merciful being. On the contrary, they regard him as an inexorable judge, and all who know anything of the matter, know that nothing is so difficult as to convince the awakened sinner that God is merciful. That he has outlived the day of grace, and sinned beyond the reach of mercy, is the temptation into which he most naturally falls. The penitent must have been long familiar with the character given of God in Scripture, so contrary to that which a sense of guilt assigns to him, else he would of necessity have despaired. plainly implies a knowledge which he could have acquired from the Lord's discourses alone; and which he could not even have acquired from them, had he not been previously well instructed in the Old Testament Scriptures, to the types and prophecies of which these discourses make so constant reference. What now, we may ask, becomes of the confidence with which the case of the penitent thief is so frequently referred to as a proof of the efficacy of a death-bed repentance? We are not going to deny that such a repentance may be genuine,—may be the work of the Holy Spirit,— and may be connected with salvation. We will not limit the grace of God. We will not even deny that, speaking of a man killed by a fall from his horse, it may, for anything we know, be a possible thing, that Between the stirrup and the ground, Mercy was sought, and mercy found. But while we admit most readily, that a death-bed repentance may be truly a repentance unto life, we must maintain that while this is a possible thing, it is by no means a probable thing. And, omitting at present all the other considerations which should lead us to distrust a death-bed repentance, we maintain that the case of the penitent thief holds out no encouragement whatever to rely on any such desperate contingency. The principles which he manifested on the cross, were principles which were not then first implanted in his heart. The knowledge which he then displayed, it was impossible that he could have then for the first time acquired. The whole circumstances of the case render it obvious, that he had been carefully instructed in his youth, and had been neither an unfrequent nor an inattentive hearer of the Lord himself. And who can tell how near he might be to the kingdom of heaven, when he was hurred into crime, and to death? And finally, the prayer of the penitent implies a conviction that his fellow-sufferer was such a Saviour as he needed,-was in reality a divine person. There was unquestionably something peculiarly striking in the appearance of the Lord on the cross, and in the manner of his death. The centurion was struck with it, and said, "Of a truth this man was the Son of God;" and the people were struck with it, for when they saw what was done," they smote upon their breasts and returned." And the thief, too, amidst his own agonies, could see the glory of the Divinity shin-pentance, yet deliberately, and of set purpose, delays ing through the meanness and the sorrows of his fellow-sufferer, and made it his hope and his stay. What an affecting sight, to see a poor despised sufferer yet receiving worship, and hearing, and granting the prayer offered to him! cross. But it is obvious that he knew more of Christ than he could possibly learn by what he saw of him on the He knew that Christ was going to the possession of great power, and that after his death he would still be able to save the souls of them that trusted in him. Now, this augured a more extensive knowledge, and more correct views than the apostles themselves at this time possessed. His death led them to despair. "We trusted," said they, in the language of despondency, "that it should have been he which should have redeemed Israel." The very last question that they asked before his ascension shewed a narrowness of view which the thief had escaped. "Wilt thou, at that time, restore the kingdom to Israel?" In fact, we cannot escape the conclusion, that this thief had been a frequent and attentive hearer of the Lord's discourses; and the miseries of his situation had led him to form a juster estimate of their true character than the apostles themselves had previous to the day of Pentecost done. He understood that, through sufferings, the Lord was passing into glory; and that with Does this case, then, bear any resemblance to that of the man who, while conscious of his need of re seeking for that repentance till the approach of death shall compel him to admit that he can delay no longer? Or does it bear the slightest resemblance to any of those cases in which it is constantly referred to, and in which we are given to understand, that a man habituated to crime from his earliest years, has at last become a true penitent, when these crimes have doomed him to the scaffold? Far be it from us to deny that true repentance, and genuine conversion may be granted at the last hour of life, even to the man who has purposely delayed seeking repentance, while conscious of his need of it; or to him who has never in his life thought of repentance till the approach of death has compelled him to think of it. But we repeat, that the penitent thief affords no example of either the one or the other of these cases, and in neither the one nor the other, does it furnish us with the slightest ground of hope, much less does it afford ground for that unhesitating confidence which is so often drawn from it. Suffering may, and often does, awaken to the most active and beneficial operation principles that have long been dormant, or that have for a time been overwhelmed. This was the case with the penitent thief. But where good principles are wanting, no intensity of suffering can implant them. This was exemplified in the case of the impenitent thief. Could intensity of suffering |