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spected by Christians. All that part of the country rejoiced in getting one hundred thousand collums more than before. The inhabitants confessed, that instead of one collum, they now reaped four.,

No inhabitant has suffered by Chris tians, none has complained of it. On the contrary, one of the richest inhabitants said to me, "Sir, if you send a person to us, send one who has learned all your Ten Commandments." For be, and many hundred inhabitants had been present, when I explained the Christian doctrine to Heathens and Christians.

tians, it is impossible that the inhabitants || posed that the collector should advance should suffer any damage by them; if five hundred pagodas to cleanse these they are not what they profess to be, they water courses. The gentlemen consented, ought to be dismissed. if I would inspect the business. The When Sir Archibald Campbell wasGov-work was begun and finished, being inernor, and Mr. M. Campbell his private Secretary, the inhabitants of the Tanjore country were so miserably oppressed by the manager, and the Madras Dubashes, that they quitted the country. Of course, all cultivation ceased. In the month of June, the cultivation should commence, but nothing was done, even at the beginning of September. Every one dreaded the calamity of a famine. 1 entreated the Rajah to remove that shameful oppression, and to recal the inhabitants He sent them word that justice should be done to them, but they disbelieved his promises. He then desired me to write The inhabitants dread the conduct of a to them, and to assure them, that he, at Madras Dubash. These people lend my intercession, would shew kindness to money to the Rajah, at an exorbitant in'them. I did so. All immediately re-terest, and then are permitted to collect turned; and first of all, the Kaller, (or as they are commonly called, Collaries) believed my word, so that seven thousand men came back on one day. The other 'inhabitants followed their example. When 1 exhorted them to exert themselves to the utmost, because the time for cultivation was almost lost, they replied in the following manner:-As you have shewed kindness to us, you shall not have reason to repent of it; we intend to work night and day, to shew our regard for you.

Sir Archibald Campbell was happy when he heard it; and we had the satisfaction of having a better crop than the preceding year.

As there was hardly any administration of justice, I begged and entreated the Rajah to establish justice in his country. Well," said he, " let me know wherein my people are oppressed!" I did so. He immediately consented to my proposal, and told his manager, that he should feel his indignation, if the oppression did not cease immediately. But as he soon died, he did not see the execution.

When the present Rajah began his reign, I put Sir Archibald Campbell in mind of that necessary point. He desired me to make a plan for the court of justice, which I did; but it was soon neglected by the servants of the Rajah, who commonly sold justice to the best bidder.

When the Honorable Company took possession of the country, during the war,|| the plan for introducing justice was re-assumed; by which many people were made happy. But when the country was. restored to the Rajah, the former irregularities took place.

During the assumption, Government desired me to assist the gentlemen collectors. The district towards the west of Tanjore had been much neglected, so that the water courses had not been eleansed for the last fifteen years. I proJAN. 1826.

their money and interest, in an appointed district. It is needless to mention the consequences. When the Collaries committed great outrages, in their plundering expedition, Seapoys were sent out to adjust matters; but it had no effect. Government desired me to inquire into that thievish business. I therefore sent letters to the head Collaries. They appeared. We found out, in some degree, how much the Tanjore, and Tondaman's, and the Nabob's Collaries had stolen; and we in|| sisted upon restoration, which was done accordingly. At last, all gave it in writing, that they would steal no more. This promise they kept very well for eight months, and then they began their old work; however, not as before. Had that inspection over their conduct been continued, they might have been made useful people. I insisted upon their cultivating their fields, which they really did. But if the demands become exorbitant, they have no resource, as they think, but that of plundering.

At last some of the thievish Collaries desired to be instructed. I said, "I am obliged to instruct you, but I am afraid that you will become very bad Christians." Their promises were fair. I instructed them, and when they had a tolerable knowledge, I baptized them. Having baptized them, I exhorted them to steal no more, but to work industriously. After that, I visited them, and having examined their knowledge, I desired to see their work. I observed with pleasure, that their fields were excellently cultivat ed. "Now," said I, "one thing remains to be done. You must pay your tribute readily, and not wait till it is exacted by military force," which otherwise is their custom. Soon after that, I found that they had paid off their tribute exactly.

The only complaint against those Christian Collaries was, that they refused

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to go upon plundering expeditions, as The praise bestowed on the heathens they had done before. of this country, by many of our historiNow I am well aware, that some willans, is refuted by a close (I might almost accuse me of having boasted. I confess the charge willingly, but lay all the blame upon those who have constrained me to commit that folly.

I might have enlarged my account, but fearing that some characters would have suffered by it, I stop here.

One thing, however, I affirm before God and man, that if Christianity, in its plain and undisguised form, was properly promoted, the country would not suffer, but be benefited by it.

say superficial) inspection of their lives. Many historical works are more like a romance than history. Many gentlemen here are astonished how some historians have prostituted their talents, by writing fables.

I am now at the brink of eternity; but to this moment I declare, that I do not repent of having spent forty-three years in the service of my Divine Master. Who knows but God may remove some of the great obstacles to the propagation of the If Christians were employed in some Gospel. Should a reformation take place important offices, they should, if they amongst the Europeans, it would no misbehaved, be doubly punished; but to doubt be the greatest blessing to the counreject them entirely is not right, and dis- || try. courageth.

The glorious God and our blessed Redeemer, has commanded his Apostles to preach the Gospel to all nations.

The knowledge of God, of his divine perfections, and of his mercy to mankind, may be abused; but there is no other method of reclaiming mankind, than by instructing them well. To hope that the Heathen will live a good life, without the knowledge of God, is a chimera.

These observations I beg leave to lay before the Honorable Society, with my humble thanks for all their benefits bestowed on this work, and sincere wishes that their pious and generous endeavours to disseminate the knowledge of God, and Jesus Christ, may be beneficial to many thousands.

I am, sincerely, Rev. and dear Sir, your affectionate brother, and humble servant, C. F. SCHWARTZ.

REVIEW.

The Christian Father's Present to his Children. By J. A. JAMES. Boston: Crocker and Brewster. New York: John P. Haven. 1825. 2 vols.

There is one thing for which we think the author is remarkable; it is a peculiar directness of address, which leaves upon the reader the impression of most transparent honesty. You see that he feels deeply interested in the subject, and you are convinced that he writes exact

We are happy to give this little work, so far as we have examined it, our entire approbation. It combines in an unusual degree all the ly what he thinks. You forget the qualifications which could be desir-writer, and reflect wholly upon the ed in a treatise of this sort. It subject. And this honesty pervades Whether is an address to the young on their every part of the work. religious and moral conduct through he address parents or children, his life. It is in the first place emi-course is the same, seriously and nently pious; in the second, unu. affectionately to tell them the truth. sually able; and in the third, it is The author evidently understands, plain and direct in style, and in- in no common degree, the human teresting in manner. It is, in a heart, and the bearings of religious word, just such a book as a relig- principle upon it; and he has here ious parent would desire first to given us the results of much mediread himself, and he would gain tation, and we have no doubt of from it many an useful lesson, and many prayers, in a most interesting then place in the hands of every one of his children, who was old enough to understand it.

form.

To interest our readers in a work of this kind, it will only be necessa

viction of sin; for none can mourn over a fault, which he is not convinced that he guilt is one of the first feelings of a renewhas committed. A deep consciousness of ed mind, and is one of the first operations of the Holy Ghost. "When he is come,

ry to mention the subject of several || of the chapters. They are such as these "On the disposition with which we should enter upon an inquiry into the nature of religion ;" "On the nature of true religion;" "The advantages and responsibility of a pious education;" "Deceitful-purity, and extent of the moral law; "for ness of the heart;" "Decision of character in religion;" "Amusements and.recreations;" "On redeeming time," &c.

We shall close this brief notice with an extract, which may serve as a specimen of the general manner in which the plan is executed. The first is from the chapter on the nature of religion. After showing at length, 1st. that "God is the primary object of religion;" 2d. that "Religion is a right disposition of mind towards God;" and 3d. that this disposition is implanted in the soul by the power of the Holy Ghost ; the author proceeds in the 4th. place, to show how a right disposition of mind towards God will exercise itself in the circumstances of sinners. He proceeds as follows:

"First.--Reverence, veneration, and awe, are due from us to that great and glorious Being, who is the author of our existence, the fountain of our comforts, the witness of our actions, and the arbiter of our eternal destiny. How sublime ly grand and awful is the character of God, as it is revealed in his word! Acknowledging as you do, my children, his existence, you should make him the object of your habitual fear and dread. You should maintain a constant veneration for him, a trembling deprecation of his wrath. A consciousness of his existence, and of his immediate presence, should never for any great length of time he absent from your mind. The idea of an ever-present, omniscient, omnipotent Spirit, should not only be sometimes before your understanding as an article of faith, but impressed upon your heart as an awful and practical reality. Your very spirits should ever be labouring to apprehend, and apply the representation which the Scriptures give us of the Deity. A desire to know him, to feel and act towards him with propriety, should be interwoven with the entire habit of your reflections and conduct.

Secondly-Penitence is indispensably

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he shall convince the world of sin." We by an acquaintance with the spirituality, come to a knowledge of our sinful state,

sin is the transgression of the law." Until we know the law, which is the rule of duty, we cannot know in what way, and to what extent, we have offended against it. The exposition which our Lord has given us of the law, in his sermon on the Mount, informs us that it is not only the overt act of iniquity which makes a man a sinner; but the inward feeling, the imagination, the desire. An unchaste look is a breach of the seventh commandment; tion of the sixth. Viewing ourselves in a feeling of immoderate anger is a violasuch a mirror, and trying ourselves by such a standard, we must all confess ourselves to be guilty of ten thousand sins. And then again we are not only sinful for what we do amiss; but for what we leave undone that is right, and ought to be done. If therefore we have a right disposition towards God, we must have a deep feeling of depravity and guilt; an impressive sense of moral obliquity;__a humbling consciousness of vileness. To the charges of the law, we must cry guilty, guilty. We must not only admit upon the testimony of others that we are sinful, but from a perception of the holiness of God's nature, and the purity of his law, we must discern the number, aggravations, and enormity of our offences. We must do homage to infinite holiness, by acknowledging ourselves altogether sinful.

Sorrow is essential to penitence. We cannot have been made partakers of penitence, if we do not feel inward grief on the review of our transgressions. We read of "godly sorrow, which worketh repentance unto salvation." If we have injured a fellow-creature, the first indication of a right sense of the aggression, is a sincere regret that we should have acted so.

How much more necessary is it that we should be unfeignedly sorry for our innumerable offences against God. Sorrow for sin, is not however to be estimated only by violent emotions and copious tears. The passions are much stronger in themselves, and much more excitable, in some than in others; and therefore, the same degree of inward emotion, or of outward grief, is not to be expected from all. The degrees of sorrow, as well as the outward modes of expressing it, will vary, as betonging more to the sensitive nature than to the rational; and for avoiding all scruple and doubtfulness, on this head, it may be laid down for cer

tain, that the least degree of sorrow is || expecting eternal life according to God's sufficient, if it produce reformation; the promise. greatest insufficient, if it do not.

The next step in penitence is confession. Real sorrow for sin is always frank and impartial, while false or partial sorrow is prone to concealment, palliation, and apology. There is a wretched proneness in many persons, when convinced of sin, to offer excuses and to endeavour to think the best of their case. They cannot be brought to admit the charge in all its length and breadth; but they attempt to hide its magnitude from their own eyes. This is a dangerous disposition, and has often come between a man's soul and his salvation. All the great and precious promises of pardon are suspended upon the condition of confession. "If we confess our sins, God is faithful and just to forgive us our sins." Confession must be in detail, not in generals only; it must be free and impartial.

Abhorrence of sin is also included in penitence. There can be no real grief for an action, which is not accompanied by dislike of it. We shall unquestionably hate sin, if we partake of godly sorrow. This indeed is the true meaning of the term repentance, which does not signify grief merely, but an entire change of mind towards sin. Abhorrence of sin is as necessary a part of repentance as grief. Our hatred of transgression must be grounded not merely on viewing it as an injury to ourselves, but as an insult to God. For penitence, on account of sin, is altogether a different feeling to that which we experience over a fire, a shipwreck, or a disease which has diminished our com. forts. Our tears then are not enough, if not followed by abhorrence. If we are sincere in our grief, we shall detest and fly the viper which has stung us, and not cherish and caress the beast, whilst with false tears we bathe the wound we have received.

Thirdly, Faith in Jesus Christ is no less necessary.

Faith is a very important, and most essential part of true religion. Faith in Christ is a firm practical belief of the Gospel testimony concerning Christ, a full persuasion of the truth of what is declared, and a confident expectation of what is promised. The testimony is this. "It is a faithful saying, and worthy of all acceptation, that Jesus Christ came into the world to save sinners." "God so loved the world as to give his only begotten Son, that whosoever believeth in him should not perish but have everlasting life." Hence then, faith is believing that Jesus Christ died as a sacrifice of atonement to divine justice for human guilt, depending on that atonement firmly and exclusively for acceptance with God, and

Faith is most obviously as much a part of a right disposition towards God, as penitence. God having given Jesus Christ for the salvation of sinners, and promised to save those who depend upon the atonement, and commanded all to ask for pardon and eternal life; it is manifest, that not to believe, is to dispute the Divine veracity, as well as to rebel against the Divine authority. To believe the Gospel, and to expect salvation through Christ, is to honour all the attributes of Deity at once, is to praise that mercy which prompted the scheme of redemption, that wisdom which devised it, that power which accomplished it, that justice which is satisfied by it, and that truth which engages to bestow its benefits on all that seek them. Not to believe, is an act of contempt, which insults Jehovah in every view of his character at once. Until we are brought therefore, actually to depend on Christ so as to expect salvation, we have no real religion.

Fourthly-A willingness in all things to obey God, completes the view, which ought to be given of a right disposition towards him.

There must be a distinct acknowledgment of his right to govern us, and an unreserved surrender of our heart and life to his authority: an habitual desire to do what he has enjoined, to avoid what he has forbidden. Where there is this desire to please, this reluctance to offend God,' the individual will read with constancy and attention the sacred volume, which is written for the express purpose of teaching us how to obey and please the Lord. Finding there innumerable injunctions against all kinds of immorality and sin, and as many commands to practise every personal, relative, and social duty, the true Christian will be zealous for all good works. Remembering, that Jesus Christ is proposed there as our example, no less than our atonement, he will strive to be like him in purity, spirituality, submission to the will of God, and devotedness to the divine glory. Nor will he forget to imitate the beautiful meekness, lowliness, and kindness of his deportment: so that the love, which a right view of his atonement never fails to produce, transforms the soul of the believer into his image. Finding in the word of God many commands to cultivate the spirit, and attend on the exercises of devotion; the true Christian will remember the Sabbath day to keep it holy, will maintain daily prayer in his closet, and unite himself in the fellowship of some Christian church, to live in communion with believers, and with them to celebrate the sacred supper."

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Review: "Reciprocal Duties of Parents and Children."

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Reciprocal Duties of Parents and || rising generation wiser and better. Children. By MRS. TAYLOR. As such an attempt, we cheerfully Author of Maternal Solicitude, recommend it to the perusal of our Practical Hints, &c. Boston: readers. We insert, as a specipublished by James Loring, 1825. men of the general spirit of the pp. 144. work, the following extract:

THIS is a work of a less pretend"We never appear to advantage but ing character than that which we when we act in character; when we have just noticed, but yet of great cheerfully conform to the situation in which we practical utility. Its subjects are are placed. That modesty, somewhat less grave, and its man-propriate to the young, the general sufhumility, and diffidence are peculiarly apner less solemn. The difference is frages of mankind sufficiently testify. such as might be expected from the These virtues ensure love and approbadifferent pursuits of the authors; tion wherever they are found; while obthe one, we believe, a zealous and of contradiction, which is their almost instinacy and positiveness, and that spirit devoted clergyman, and the other separable companion, produce corresponda modest, pious, and observing lady. ing effects, and keep such unhappy temIts object is to unfold specially, pers in a state of perpetual warfare with all around. A tenaciousness of opinion, some of the reciprocal duties of pa- the result of a vain self-complacency, is rents and children; of course.it an unequivocal symptom of ignorance. treats only of those on which the Genuine wisdom, founded on experience, principle of reciprocity has a bear- is seldom positive; with a true dignity, it leaves the self-conceited to the enjoying. Yet though thus limited, evment of opinions, which, indeed, are rareery one must be aware of its impor-ly worth contending for. tance; for every one must have seen There is not a greater, nor a more unthat the most frequent cause of un-happy mistake, than that of imagining we happiness between parents and chil-way: our humours, and passions, and dren, results from a disregard of the duties which the one owes to the other. Faults in children are very frequently, would it be too much to say generally, the fruit of faults in parents. And on the other hand, the foibles of parents would produce comparatively little uneasiness, if children had learned obedience to that saying, "Honour thy father and thy mother," which is the first commandment with promise.

The work of Mrs. Taylor abounds with piety, meekness, & good sense, on all the subjects upon which she treats. Parents and children will derive from it many a valuable lesson. Its style is simple and unaffected, and it bears on every page the strongest of all recommendations, the evidence of being a work, written with no other object than that of rendering the present and the

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are sent into the world to have our own

propensities must be thwarted in the very nature of things, in a world where there is such a diversity of tempers, and so much clashing of interests. No sooner does the human being begin to discern objects, than it grasps and cries to possess all it beholds; but some of it would

destroy, some would prove destructive to itself, and some are the property of others, with whose rights it is as yet unacquainted; as it increases in knowledge, the objects are changed, but the propensity remains; and it is well when parental discipline co-operates with an overruling Providence, to curb those exorbitant desires; well, especially, when the subject is enabled to discern the hand from whence, and the reason why he is

crossed in his pursuits; he will then become patient, submissive, and thoughtful: but when, regardless of such wholesome discipline, the mind revolts from instruction, and when self-gratification continues to be the primary object, mortification and chagrin await it at every turn. He has commenced a warfare with his fellow

creatures, in which he must eventually be
thwart his unwarrantable, and to frustrate
vanquished.
his vain hopes."

God and man unite to

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