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peans had already been engaged the day before for the purpose, we let it remain so. We had intended to sing hymns on the road to the burial place; but the lamentations of the people did not permit it. In the church we sung, before and after the interment; and when the English were gone, the Malabars also sang a hymn, and expected an address from me; but I could scarcely utter a word; and was obliged to summon up all my resolution to enable me merely to read the prayers. The servant of the deceased stood next to me, and said, in the tone of one ready to sink into a swoon, "Now all our hopes are gone!" This penetrated my heart; for this is the - sentiment not only of one, but of many, old and young, great and small, far and near, both Christians and Heathens.

"After I had changed my apparel, I went to the prince, who still remained in the neighbourhood, and endeavoured to comfort him. The principal servant of the widow of the late king also begged me to come to her and comfort her; but she lives at too great a distance. The next morning we all went to the physician, and thanked him for the kind attention, which he had shewn to our deceased brother

* A monument to the memory of Mr. Schwartz has been executed by Mr. Bacon, at the expense of the East India Company, which is now on its way to India, where it is to be erected.

The missionary labours of Mr. Schwartz being so well known in that country, it was thought unnecessary to represent him (as the artist at first intended) in the character of a missionary; and that to give in his monument an idea of the correspondence

in his last illness. I also examined the papers which he had left behind him, as I am appointed executor to his will; and I found that the mission at Tanschaur, and all the poor, and the establishments belonging to it, are his heirs. In the afternoon I spoke for an hour with the assistants, and prayed with them. In the evening the Malabar congregation assembled in the church, and wished to hear a discourse: I took for my text the words of Jacob on his death bed: "I die; but God will be with you." I quoted many things said by the deceased respecting the congregation, and his hope that the

kingdom of Christ would be established here. I endeavoured to animate them to the demonstration of such a mind as dwelt in our departed brother, whose tomb we saw before us.*

"On the following day, I prayed once more with the brethren, and departed." Thus far Mr. Gericke.

Thus this excellent man, who has been of such importance to the mission, is no more! O that his upright mind may animate all who labour in each of our missions; and thus the hope of the deceased, for the extension of the kingdom of Jesus in the East Indies, be fulfilled!

of his last moments, with the wel known course of his life, would be a more desirable plan of design.

The principal compartment of the monument is, therefore, occupied with an alto-relievo representation of Mr. Schwartz in the closing scene of his existence. He is surrounded by a group of the infant pupils to whom he gave an asylum in his house, and several clerical friends who attended him at the time. One of the children is embracing his dying hand; and a

My Son,

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LETTER IV.

Ir is too common an error among men, even in this enlightened age and country, to confine religion to particular times, circumstances and occasions, and to treat it as if it had no concern in our ordinary business and daily occupations. But how contrary is this partiality to the language of scripture ? "Whatever ye do, do it heartily as to the Lord." "Whatever ye do, do all to the glory of God." "Let all your things be done with charity." "Adorn the doctrine of God in all things." Let all things be done to edifying."

How many are there, that pass through life, as custom or inclination leads, without reflecting on the nature, or looking to the the consequences of their conduct?

In a time of sickness or affliction, they will think of God and commit their case to him. But in days of health and prosperity, God and another world are scarcely in their thoughts. They plan their worldly business and deliberate on the means to ac

brother missionary is supporting his head; but the attention of Mr. Schwartz is directed to, and his hand raised towards, an object in the upper part of the bas-relief; namely, the CROSS, which is borne by a descending angel, implying that the grand subject of his ministry is the chief support of his soul, when " flesh and heart fail."

Over the bas-relief is the Ark of the Covenant, which was peculiarly the charge of the priests, and was a striking emblem of the constant theme of his preaching, before referred to. Vol. III. No. 6.

complish it; but never realize their dependence on God's blessing for success, and their accountableness for the benefits which his providence bestows. Their secular works they never commit to him, but pursue them in their own way, as if they were accountable to none but themselves. The fruit of this industry they never yield to God, but use it as if it were absolutely their own, acquired by their own ability, or given for their own sakes.

On the Lord's day they desist from their usual labours; but little think of the sacred purpose, for which this is sequestered from other days, and pay no great attention to the holy exercises, in which it ought to be employed. They repair, in a formal manner, to the sanctuary of God; but hardly think, of committing to him the works there to be performed. They retire, and close the day, as carelessly as they began it, without applying to themselves any thing which has been spoken, or imploring divine grace to give it efficacy on themselves or others.

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Under the bas-relief are further emblems of the pastoral office; namely, the Crosier; the Gospel Trumpet, distinguished by the banner of the Cross, which is attached to it; and the open BIBLE, on which is inscribed the divine commission, "Go ye into all the world, and preach the gospel to every creature."

We rejoice that the Honourable Company have borne this public testimony of their approbation to a Christian missionary, who laboured in their territories.

They take up their religious sentiments, if they have any, not on humble and prayerful examination of the word of God, but casually as they happen to be cast in their way. If they think or speak of religion, as rational and good, yet they have no concern to feel its power on their hearts, but content themselves with such external and ceremonial parts of it, as are in use among their neighbours.

All the works

which they do, are done to be seen of men, or to answer some worldly purpose. They do nothing under the impression of their accountableness to God, or with a view to please and honour him.

Such a careless life, whatever may be its exterior appearance, has in it no real religion; for nothing can properly be called religion, but what is committed to God, done in obedience to him, and under the influence of such motives, as he has proposed.

The scripture always speaks of the religious life as diligent and active." Be zealous of good works; fervent in spirit; keep the heart with diligence; be followers of them, who, through faith and patience, inherit the promises."

While we condemn the general carelessness of the irreligious part of mankind, it becomes us to inquire, whether the strict rules of the gospel do not also condemn us. Even in those duties, which have an immediate relation to piety, do we not often find that indolence and formality which by no means comport with the design and importance of the duties? Or if we exercise some care in the duties of piety, yet in our social and secular con

cerns do we not act too much in the manner, and with the spirit of the men of the world?

I wish you to remember, that the scripture requires the same tempers and views in our secular, as in our spiritual works ; requires the same regard to God of the husbandman in his field, and the merchant behind his counter, as of the minister in the pulpit, or the saint in his closet, or at the communion table.

The minister, in his profession, is to act, not as "pleasing men, but God, who searcheth the heart." And the servant in his menial labours is to conduct, "not as a man pleaser, but with singleness of heart, as unto God."

At the Lord's table we are to "eat and drink in remembrance of Christ, and keep the feast with the unleavened bread of sincerity and truth." And at our common tables, we are to "eat and drink to the glory of God, and with charity to men, giving no offence, and praying for all men."

When we pray, we are to "forgive, if we have ought a gainst any man, and to remember them who are in adversity." And in our secular vocations we are to "labour with our hands the thing that is good, that we may have to give to such as need."

In hearing the word, we are to "put away all malice, envy, guile and deceit, and to desire the sincere milk of the word, that we may grow thereby." In singing psalms," the peace of God must rule in us, and we must edify one another." So in our daily deportment we must "walk in wisdom toward all men, and shew out of a good conver

sation our works with meekness of wisdom."

We are to glorify God in our bodies and spirits, and honour him with our substance, and with the first fruits of all our increase; for all our store comes from his hands.

What purer and sublimer views are required in any of our devotional duties, than in our secular employments? In the use of spiritual privileges, than in the use of worldly property? Why must we banish evil thoughts and passions, and call up friendly dispositions and pious affections in the worship of God? It is that we may be freed from the former, and filled with the latter at all times. However

devout and affectionate we may seem to be in our supplications and intercessions, if, when these are closed, we act without the fear of God, or without regard to men, our prayers answer no valuable purpose. The forms of divine worship are the means of religion; and that pious and benevolent temper, which is necessary to the acceptableness of these forms, we are bound to carry with us into all the affairs of the world, and into all the transactions of social life. If we are never religious, but when we are attending on devotional exercises, our religion will not go far, nor do us much good.

Is it not probable, that many professed Christians are thus partial in their religion? If they aim to commit to God their Sabbaths, their seasons of worship, and their days of affliction, yet they think little of committing to him their ordinary days, their secular labours, their worldly substance. But remember, my

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Continued from page 112.

THE prophet Ezekiel said to certain false teachers in his day, "Ye have strengthened the hands of the wicked, that he should not return from his wicked way, by promising him life." This passage shows the nature and tendency of an error, which has extensive influence over the minds of men at the present day, and even threatens the prosperity and safety of the churches. Many openly profess and earnestly defend the doctrine of universal salvation; while multitudes of others, though with less confidence, secretly hope, in despite of God's word, that the doctrine is true.

Permit me, Christian churches, to address a few things to your serious consideration, in order to guard you against the influence of this heresy.*.

It is a consideration worthy of notice, that the false doctrine, against which I now wish to for

Readers, who would see this her. esy in its different forms completely refuted, are referred to Edward's answer to Chauncy, Strong's answer to Huntington, and other eminent writers on the subject.

tify your minds, is on several accounts peculiarly calculated to gain credit and influence in the world. You will observe, in the first place, that the doctrine of universal salvation is altogether gratifying to the feelings of our depraved nature. It perfectly coincides with that corrupt prin'ciple of mankind, which aims to unite happiness with sin. It deludes and quiets the awakened, troubled conscience, turning its faithful admonitions into soothing flattery, and thus gives hope and joy to those who are most obstinately pursuing the path of iniquity. This consideration, while it shows that the doctrine is to be strongly suspected, proves it to be exceedingly dangerous.

Another circumstance, which exposes men to be led astray by this doctrine is, that it seems, at first view, to agree with the divine principle of general benevolence, which seeks the good of the world. They, who embrace universalism, imagine they are actuated by the love of mankind; while the belief of endless punishment appears to them incompatible with all the kind and tender feelings of the human heart. This imposing idea has great effect upon multitudes, whose faith is the result of superficial and partial examination. To this it may be added, that the doctrine of salvation seems, in the apprehension of many, to honour the mercy of God, and thus leads them to think that the belief of it is the offspring of piety.

It is an additional snare, that the doctrine is brought forward under different forms, and defended in different ways, some of them adapted to the capacity and

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taste of literary men, and others, to the capacity and taste of the populace. This erroneous tenet is mixed, in different degrees, with various religious systems. In some it is artfully concealed, and those principles, which prepare the way for it, are insinuated with such consummate subtilty, that their influence is rather felt, than their tendency observed. In others, those notions of God and futurity, which directly imply it, are more boldly advocated. In others, the doctrine itself is expressly asserted and laboriously defended. The churches of Christ should be ware of all these arts of error, and oppose them with a firmness proportioned to the pernicious zeal, with which they are prac tised.

At the present day men in general are in imminent danger of embracing this destructive tenet, on account of the impious neglect and contempt with which God's word is treated. Judging from the common practice of many, if not most nominal Christians, we must suppose it to be their sentiment, that they have a right to construe the Bible according to their preconceived opinions, or their inclinations; that they may boldly reject the obvious meaning of those passages, which alarm their consciences, restrain their passions, or destroy their hopes; and as boldly embrace those opinions, however unsupported by scripture, which flatter their pride, or supply nutriment for any of their depraved affections. If the word of God were universally regarded and constantly appealed to, as the standard of truth, an effectual barrier would be set up against

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