his grace, and Spirit, we should, in law and nature, all be dead towards God, and certainly shut out from eternal life. We have reason, then, to love and value him to stand up for his Deity and divine personality; for take away these, and we lose our God, and our salvation; and what have we more?"

The name Immanuel occurs only three times in the Bible, viz. in Isaiah, vii. 14, where the miraculous conception of the Saviour is foretold, "Behold a virgin shall conceive, and bear a Son, and shall call his name Immanuel;" in the chapter following, where the land which had been so long under the rule and protection of the Son of God, and which was to be honoured with his personal presence as God-man, is called Immanuel's land (Is. viii. 8); and in the first of Matthew, where the former prediction is directly applied to the infant Saviour, and the name interpreted: "Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, Behold, a virgin shall be with child, and shall bring forth a Son, and they shall call his name Immanuel; which, being interpreted, is God with us" (Matt. i. 22, 23).

This name Immanuel might stand for the general title of the work in which we are engaged. It embraces the whole substance of what we endeavoured, in the first part, to prove, viz. that our Redeemer being God, all the attributes of the Godhead, which must otherwise have been against us, are, if by faith we are united to him, engaged on our side. It embraces also all we have been endeavouring to prove in this second part, viz. that the second Person of the holy Trinity has been from the beginning God with men'; the Agent of revelation, counsel, guidance, protection, government, and salvation, to the people of God. And this blessed name embraces also all we have to say of Christ to his people in the remainder of our work; for every office he sustains, every grace he bestows, derives its power, value, and efficacy, from his being Immanuel. Since, then, it is the design of this whole work to shew forth the glories of Immanuel, we shall be the more brief in the particular consideration of the title, merely offering a few remarks on the three senses in which it may be taken: 1st, as God with us, or God in our nature; 2d, as God with us, or God on our side; 3d, as God with us, or God dwelling with us.

1. First, let us dwell for a moment on the astonishing fact, that the glorious Jehovah, the Creator of heaven and earth, did really assume human nature in conjunction with the divine, and condescend not only to wear it during his state of abasement, and then cast it off as a garb of degradation, but to bear it up with him to the highest heavens as a robe of triumph, which he was to wear for ever. "God! what more glorious? Flesh! what more vile? God dwelling in the flesh what more wonderful?" saith Augustine. How unspeakable is the honour thus conferred on our fallen race! What a pledge is thus given of God's willingness to restore that race to bliss and to glory!

2. For, secondly, wherefore did the mighty God become "God manifest in the flesh?" It was that he might become God on our side; and, as far as we can judge, no other being in the universe could have accomplished the stupendous work of man's redemption but One who was both God and man. "It was impossible for any but a divine Person to be a Mediator, Redeemer, Surety, Prophet, Priest, and King, to meet the revolted, lost, ignorant, and rebellious condition of fallen man; nor was it less necessary that this divine Person should assume the nature of the transgressors, and therein execute the whole work of their redemption (Rom. viii. 3, 4; Gal. iv. 4, 5). Nothing can be more delightful than to observe in what respects the personal conjunction of the divine

and human natures is necessary to the exercise of every office, the sustaining of every relation, and the standing in every state proper for our blessed Redeemer." This delightful task is the one we are privileged to undertake; by shewing, in the future parts of this work, in what form and manner the Redeemer appeared on earth, and the offices and relations, to exercise and sustain which, he became "manifest in the flesh."

• Hurrion's Sermons.

3. Meantime, there is, thirdly, a delightful sense in which we may take the name Immanuel, viz. as "God dwelling with us." We have seen that from eternity the Word, or Wisdom, had his delights with the sons of men; and that as the Angel-Jehovah he often visited his saints, and admitted them to commune with him with astonishing nearness and freedom; and, to shew his willingness to assume our nature, did frequently appear in the form of a man; but when he actually became incarnate, this communion with men was consequently much more intimate and familiar: Immanuel dwelt with men on the earth, and conversed with them face to face, as a man speaketh with his friend. Are we not sometimes inclined to envy those who had the high honour and privilege of communing with God in our nature? Yet the disciples experienced more blessed communion with their Lord after the withdrawing of his bodily presence, in the rich manifestations of his spiritual presence, which, according to his promise, he vouchsafed to them. And similar manifestations are promised to, and experienced by, the true disciples of Immanuel in every age. Ungodly men may deride as enthusiastic the aspirations of the saints after a lively sense of God's presence, or their devout acknowledgments of the enjoyment of his presence; but that cannot be enthusiasm which agrees exactly with the promises of Christ to his disciples; such as, "He that hath my commandments, and keepeth them, he it is that loveth me; and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him" (John, xiv. 21). "If a man love me, he will keep my words; and my Father will love him, and we will come unto him, and make our abode with him" (John, xiv. 23). Jesus promised to uphold and preserve his disciples, not only by a secret indwelling unknown to themselves, but that they should know that they were in him, and he in them (John, xiv. 20). He invites them to taste the richest delights in communion with himself, saying, "Behold, I stand at the door, and knock; if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me" (Rev. iii. 20). These promises were abundantly fulfilled in the experience of the early Christians. They knew that Jesus Christ abode in them by the Spirit which he gave them (1 John, iii. 21); they knew that God dwelt in them, and they in him, because he had given them of his Spirit (1 John, iv. 13); they knew that the Son of God was come, and had given them an understanding, that they might know him that was true yea, they knew that they were in him that is true, even in Jesus Christ (1 John, v. 20).

And what wonders has the presence of Immanuel wrought in every succeeding age of the Church! Upheld and supported by him, his people have bravely encountered their fiercest adversaries, and encouraged each other to the conflict, saying, "Their defence is departed from them, and the Lord is with us; fear them not" (Numb. xiv. 9). The countenance of Immanuel lifted up upon his people has given light in the darkest dungeon, tranquillity in the raging tempest, dauntless courage and fortitude in the prospect and in the endurance of the most agonising sufferings, whether from the hand of man or of God. Through the strength of their ever-present God, they have

• Brown's Dictionary of the Holy Bible.

Simon by name;" St. Luke is almost as brief; St. Mark is somewhat more particular in his sketch of him, calling him, "the father of Alexander and Rufus:" but one and all agree in the narration of what he did on that memorable day, when He who was the "eternal Son of the Father poured out his soul unto death."

If I might make my choice of these three statements, I should be inclined to select St. Luke's for my preference: "And as they led him away, they laid hold upon one Simon, a Cyrenian, coming out of the country, and on him they laid the cross, that he might hear it after Jesus." O, how I feel, when I read the words, "as they led him away!" Methinks I see Him, who was "holy, harmless, and undefiled," arraigned as a malefactor at the bar of Pilate, and then taken to the place of crucifixion, without resistance on his part, when he could have commanded legions of angels to descend to his relief; yet he quietly went forth to finish the work which had been given him to do, and then was fulfilled the saying of Esaias the prophet: "He was led as a lamb to the slaughter; and as a sheep before her shearers is dumb, so he openeth not his mouth." Yes, they led him away, clad in the scarlet robe, crowned with the pointed thorns, and holding the reedy sceptre; and he turned not back, but on he went to the mountain of Calvary, to shed his precious blood for a world of rebels, who else would have perished without mercy. And now appears the man of Cyrene, and the cruel and relentless Jews seize him, and force him to bear the cross after Jesus. Then Jesus bore it first, St. John saith: "And he, bearing his cross, went forth into a place called the place of a skull." His exhausted frame then was wearied with the terrible exertion; and it would seem that Simon was compelled to ease him of the load, and bear it to the place where the Son of God was to be crucified. But having done this, his part was done; it was the "Man of Nazareth," not the " of Cyrene," who was to be shortly stretched upon that fatal wood; it was "the Brightness of his Father's glory," that had veiled himself in a mantle of flesh, and was about to be made " an offering for sin;" it was not the blood of a mere mortal that was about to be shed-that could never placate Divine justice; but it was the blood of the "Only-begotten of the Lord," "the everlasting Son of the Father;" that blood was sufficient to ransom the whole world, and win back the long-lost favour of an offended God; "the blood of Jesus Christ, his Son, cleanseth from all sin." Ought we not to retire from such a scene as the death of our Redeemer full of contrition and sorrow for sin, and full of gratitude for the atonement made upon the accursed tree? What are the practical results accruing from the cursory glance at this little incident respecting Simon the Cyrenian?-Why, the question should suggest itself immediately to our minds, if we are really the disciples of Christ: Have I ever borne the cross after Jesus? Have I taken heed to his solemn declaration, "if any man will come after me, let him deny himself, and take up his cross, and follow me?" We read that this man of Cyrene was " pelled to bear his cross;" do we murmur and rebel at any of the trials we are called to endure for the sake of the Saviour of our immortal souls? Do we take up

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the cross as though we were forced to do so; and do we say, with one of old, "This is a grief, but I must bear it?" If this is the case with any of my readers, I cannot but entertain the fear that they are not the true followers of the Lamb, the real disciples of Him who voluntarily and cheerfully laid down his life for their eternal salvation. Let, then, the writer say, in conclusion," He that taketh not up his cross, cannot be his disciple." Let these awful words continually sound in their ears, and impress their hearts; and in place of reluctantly bearing the cross, for the sake of Him who died thereon in unparalleled anguish, let them adopt the language of Paul the aged, and say, "God forbid that I should glory, save in the cross of our Lord Jesus Christ." Happy they who, like Simon the Cyrenian, are privileged to bear the cross after Jesus, because when the season of suffering is finished, they shall drop the heavy load at the end of their journey, and entering into the many mansions prepared for them by their Lord and Master, shall have a sparkling crown of fadeless glory placed upon their immortal brows, which crown they shall cast at the feet of the Redeemer.

TINNEVELLY.*

TINNEVELLY (properly Tirunelveli) is a province of some celebrity near Cape Comorin, and is considered one of the holy countries in the South of India, called Detchinadesam. It lies between 7° 57' and 9° 51′ of north latitude. In times of remote antiquity this province formed part of the great Pandian dynasty, the capital of which was Madura, and it was divided into principalities and states denominated Nauds, governed by a race of Cshettrie princes, whose designation was Maha Chackrawarti Pandy Rajah: their government was monarchical and despotic; each state possessing an internal government independent of the rest. The succession was hereditary. Their sway continued till the fourteenth century, when their dominion was subverted by a Mahomedan invasion from the north; and governors were henceforth delegated by the Delhi sovereigns,† to whom the country became tributary for forty-eight years. Their dominion again was overthrown by the Rajah of Mysore, whose administration in the Pandy kingdom continued till about the year 1404 A D., when a Gentoo family in the service of the Maha rayer, in the Annagundi province, acquired the government of the Madura kingdom, and enjoyed it nearly 260 years. This family was succeeded by the ancestors of the celebrated Trimulnaigue, known by the name of Kurtakle; who frequently became independent, in consequence of the convulsions in the supreme government. Trimulnaigue, the last of the Gentoo kings, died, after a long and prosperous reign, in the year 1666. The government of these countries in 1738 was assumed by the Nabob of Arcot; until it was transferred by a treaty in the year 1801 A.D. to the Honourable Company during the collectorship of Stephen Rumbold Lushington, Esq. (afterwards governor of Madras), then collector of the Pishcush Pollams in Tinnevelly, Ramnad, and Manapar.

Tinnevelly, in conjunction with the countries of Madura proper, Dindigul, South Coimbatoor, Trichinopoly, and those of the great and lesser Maravers of Ramnad, and Shevagunga, and the Zemindaries comprehended in the above-mentioned districts, forms one Hindu geographical division of the Pandian kingdom. The boundary is defined by the ancients to be fifty

Extracted from the second volume of "The South India Christian Repository." Madras: printed by C. Sampie; London, Nisbet and Co.

+ Under the Delhi sovereigns from 1324 to 1372, A.D.

six kadums* (equal to 560 English miles) in circumference.

The following were the principal sea-port towns of the great Pandian empire, commencing from Kotiepallanam and Minbeshel in Tanjore of the Choli Rajah's dynasty,Sundripandi pattanam, Vuttanam, Tondi, Devipattanam, Attancurie, Tonitorei (Pamben in Ramaseram Island), Mootoopettei, Keelacurrie, and Veimbar in Ramnad, now under the collectorate of Madura: Vypar; Tutugudi; Kayalappattanam ; Tiruchendur; Manapadie; and Cape Comorin in Tirunelveli and these are separated from Ceylon by the gulf of Manaar. The most remarkable entrances or passes across the great chain of woody mountains defining the western boundary of the Pandian empire common to the other dynasty pertaining to Sharen, are as follows:-Annimalli pass, on the limits between South Coimbatoor and Cochin; Tallamali, Vullackeipara, or Choureymalli passes (these are on the limits between Dindigul and Travancore): Atchinkovil pass, Arriankovil pass, and the Kotatapillei pass, Shurimutian pass, Arrumbullie pass, and Kotteicurravasself to Cape Comorin, are on the limits between Tinnevelly and Travancore. To the north, the boundary is defined partly by the rivers Noyel and Agundei Caveri, and by the Vellar; the latter at present divides the Arcot collectorate from Trichinopoly.

This fertile region, by the splendid monuments of its former grandeur, viz. religious structures, tanks, reservoirs, canals, annicuts, &c. &c., and other charitable foundations, still affords a very just idea of the former prosperity of the agriculturists, and of the opulence of the government. The primitive manners and customs of the mass of the population are preserved in great purity in Tinnevelly and the adjacent districts.

The Silla Sassanams, or inscriptions, are very numerous in Tinnevelly; they are found inscribed on granite walls without and within the cincture of the temples, containing memorials of gifts and privileges bestowed on religious institutions, being either grants of land, or other offerings to the pagoda and its establishment of Bramins, styled "Durmasanam" by the ancient rulers. Their title and dignity, as here recorded is, Teru-Bonichacrau-wartie, Maha Pandian Rajah. In those very ancient times they made no specification of dates except the aundu, the year of such a one's reign, the day of the week, the age of the moon, the name of the periodical constellation, together with the auspicious indications of the celestial bodies; and the preamble contains an ostentatious description of the titles, valour, and dignities of the donor; setting forth his excellence, power, and influence in very hyperbolical language. The Sassanams are generally found to be written in the vernacular language of the country, the old Tamil; several have a mixture of Sanscrit, and some few of Mallayalum: some are defaced by time, but many are intelligible and in a well-known character. Several copies were transmitted to Calcutta to Colonel M'Kenzie.

In that division of the Southern Carnatic denominated the Pandian dynasty, the lapse of centuries appears scarcely to have made any change in the habits and peculiarities of the Hindoos, either in their civil condition or religion.

The Tamil is the vernacular language, and this differs materially from that spoken north of the Colleroon river. The Telugu, a language of the northern countries, is spoken chiefly by the Bramins, Gentoos, Kummawars, Reddies, and Totiars; those who speak this language are supposed to be a people that emigrated

A kadum is equal to 7 Malabar miles, or 10 English miles. A gate-way is built on the lines, which forms an entrance into Travancore, and a road leads to Cape Comorin; an Havildar's guard of the Rannee's sepoys is usually stationed here to afford protection to the Choukeydars, as well as to prevent smuggling. [The aundoo is generally considered to be the year of the era commencing with the founding of Quilon (properly Collam), we are now in the 1013th year of it.]

in remote times from the northward, and consequently this language marks a different origin from that of the Pandy aborigines. The Bramins generally have their sacred writings in the Telugu language, much mixed with Sanscrit; and they consider Tamil Shavuddies, or cadjan books, to be of an inferior description, unworthy of preservation or of being held sacred. The provincial accounts of the Talook Cacheree, and Huzzoor establishments are drawn up in the Mahratta language, which appears to have been recently introduced into the several collectorates. The real Mahomedans are comparatively few in proportion to the Lubbays; among the latter, the vernacular language of the country principally prevails.

Tinnevelly is distinguished by the number and variety of its places of worship. It contains (including the Zemindaries) 2783 Siva, Vishnu, and other notable temples; of which forty-two are considered peculiarly holy. Besides, there are 9799 sundry petty kovils of male and female deities; and 513 Mahomedan places of worship. The inferior order of religious edifices pertaining to the lower classes of the Sudra tribe and predial slaves, &c., contains 1286 Shanar and Elaven kovils; and 972 Puller and Parriar places of worship. Out of 45 Protestant churches and chapels formerly existing in the time of the Reverend C. F. Swartz, there are only 25 churches and chapels at present remaining, the largest of which is at Palamcottah, built by a Braminy woman, a proselyte of the Rev. Mr. Swartz. Several catechists were ordained in the year 1810 at Tanjore as native priests, one of whom, by name Vissuvasenaden, had the charge of a congregation in the Tinnevelly province. He resided at Valladdy, in the Arhwar Tirunagarie district, in the very midst of idolatry, and occasionally went about the villages teaching and preaching to the pagans; he made upwards of 300 converts during his residence in that district. His Christian meekness and piety commanded the love of his converts, as well as the respect of the pagans and Mahomedans; but a sensible less has been sustained by the mission by the number of churches that have fallen to decay. There are 141 Roman Catholic churches and chapels, under the Bishop of Cochin; of these Vuddakankolum, a village in the Kalakadu Talook, S. by W. 331 miles of Tinnevelly, is the residence of the principal vicar of that district.

Division of sects.-Devotees of Shiva, 603,033; devotees of Vishnu, 113,676; Mahomedans, 49,211; Protestants, 3320; Roman Catholics, 19,500; total amount of population, 788,740.

In the times of the three ancient dynasties, Sheran, Sholan, Pandian, in the South of India, many buildings were erected for religious uses; the most ancient of them are probably from 800 to 1000 years old. Of the religious edifices there are several distinguished by huge pyramids of solid and durable workmanship. The form of temples both ancient and modern is always the same; the Hindus are well known to be attached to the customs of their ancestors, and they appear not to have departed from the style of their public edifices. The gate of entrance to their pagodas generally fronts to the east (with very few exceptions, in which it fronts the south and west); and the pyramidical spire is usually from 70 to 150 feet high. The pagodas of the first order contain three courts before approaching the residence of the deity, and the whole is encompassed by a high granite wall from 500 to 900 feet or more in length; and its precincts contain a variety of other buildings dedicated to minor tutelar deities.

Some of the most extensive remains of antiquity in this province are those at Tinnevelly, Tachanalur, Suttamalli, Manur, Srivikuntum, Azwar-Terunagari, Teruchendur, Nanganacheri, Tirrukkurrungudi, Seranmahadevi, Teruppdeimarudur, Attalnalur, Brahmadesam, Ambasamudrum, Manarkovil, Pappanassam,