Subsequently a curious circumstance came to his ears. A Brahmin who had been earnestly pressed to become a Christian stated that the King of Tanjore had at one time felt a strong desire to adopt the Christian faith and gathered together all his chief officers and ministers to a conference, when he stated what was his conviction in this matter. This caused a general uproar; they remonstrated with him, pointing out how faithful his fathers had been to the worship of their gods and how they had prospered thereby. They insisted upon his putting from his mind this idea. But the Brahmin said it was a remarkable fact that all these advisers who had withstood the King’s resolve were now in prison or wandering about the country as vagabonds and beggars. Back to Trichinopoly he soon began his work again and once more came the people as inquirers, not scoffers, to his side. It is all so natural and their experiences and difficulties were in their nature by no means confined to their day and generation, and their sincerity was manifest even when they did not carry it to the extent of believing in Christ. Two gardeners stopped their work to ask Schwartz this question: “We have not yet obeyed our own Shasters, how should we now keep the true law? When we leave you, we forget what we have heard.” He told them to pray. “But how shall we pray?” This was his advice, a bit of wisdom for all time. “Act like starving beggars. Do not they know how to set forth their hunger and distress? Set before God your ignorance, obduracy and misery, and beseech Him to open your eyes and discern Him and His true word. This you may do, even in the midst of your labours. But come also and allow yourselves to be instructed. Try this for ten days, it will assuredly be better with you if you follow this advice. _Consider that in a few days, perhaps, you may be happy or miserable for ever_, give therefore all diligence and seek your everlasting salvation.” The Nabob’s son, accompanied by the Brahmin, asked Schwartz to question him on the subject of religion. “The great question is,” said Schwartz, “how shall we be freed from sin, from its dominion as well as its punishment.” The Brahmin excused himself on the ground that he was not familiar with the Persian language but his companion replied for him, “Hate and forsake anger, sensuality, envy and so you will be clean.” “You require life from the dead. Say to a dead man, walk! and see if he would obey.” The young Nabob had his answer ready: “What is not done deliberately will not be imputed to us.” Then the missionary replied: “You separate the holiness from the goodness of God. He will doubtless forgive but in such a way as that His holiness be not thereby obscured--namely, through Jesus Christ.” The young man walked away saying, “Certainly we must confide in God so as to fear Him.”