Chapter IX: Part 9

_Sept. 16._ _Friday._--Another peaceful day. Ali Pasha has collected all the principal Georgians together in his camp. When the late Pasha went out to his camp, he rose from his seat and embraced him, and told him not to fear; that the Sultan had ordered his life to be spared; to Saleh Beg also assurances of safety were given, and in fact up to this time not one individual has been put to death. It remains yet to be seen whether this be a cloak or real moderation. However, from the great body of the citizens all fear is removed, and both animals and inhabitants alike rejoice in returning abundance. The wheat that was sold on Wednesday, for 250 piasters, was sold on Thursday for 40, and other things in proportion, besides which, vegetables have re-appeared, which, for five months, were not to be procured, at any price.

I sent out to-day the chaoush of Major Taylor to Ali Pasha, to enquire if there were any letters or packets for the Residency or for me; but I found there were none to my great disappointment. However, Ali Pasha was very civil; enquired after the Resident, hoped there would be perpetual and increasing affection between them, &c. &c. We have now to wait to see how these fair beginnings will end. I have just seen the Hakeem Bashee or chief Physician of Ali Pasha, who is an Italian, and to my great joy found he had locked up in his box for me many letters and newspapers, which he from time to time collected in the camp; whenever any messenger was brought in, and his packets examined, all that were for Europeans he took out, and put in his box; to-morrow he promises to let me have those that were addressed to me. He tells me that Ali Pasha has two interpreters, natives of Cyprus, who speak Turkish, Italian, and Romaic. It appears that a great change is contemplated in the government of this Pashalic.

One of the two gentlemen whom Major Taylor sent to examine the Euphrates from Beles to Anah, has arrived at Aleppo on his way to Beles. From Anah to Bussorah there is no insurmountable impediment in the way of steam navigation. The part that now remains to be examined is from Beer to Anah.

_Sept. 18._ _Lord's day._--To-day I have received a long missing letter from the dear Taylors, in which Major Taylor most kindly and generously offers, should any thing happen to me, to consider my dear boys as his own, till he has an opportunity of sending them safely to the hands of their friends in England. Thus the Lord provides, thus he orders for us. This kind offer of Major T. was quite unsolicited, for, though when I felt attacked by the plague, I had written a letter making this request, yet, on my recovery, I destroyed it.

I also received a letter from Dr. Morrison, in China, in which he expresses his conviction of the importance of missionaries learning to earn their subsistence by some occupation, however humble, rather than be dependant as they now are, on societies. I confess my mind so far entirely agrees with him, that, if I had to prepare for a missionary course, I would not go to a college or an institution, but learn medicine, or go to a blacksmith's, watchmaker's, or carpenter's shop, and there pursue my preparatory studies. I do not mean to say, that this should be to the exclusion of preparatory studies in language, and the deepest preparatory Scripture studies, but, in conjunction with them, for I am satisfied it is a much greater blessing to missionaries to lead those down who either by birth or other circumstances may have been a little removed from the lower orders of society than to raise those of humble birth to the rank of gentlemen in the world, who neither by education, habits, nor intercourse are enabled happily or profitably to fill such a station--but it is that yoke of mere human ordination, the necessity of a _title from man to preach_ and _administer_ as it is called the sacraments, of which not so much as a hint is contained in the New Testament, it is that awful distinction between laity and clergy which are the things that tie up all hands, and put bodies of men into situations of trial, who, but for this delusion, would be without any comparative difficulties. Without these we should learn to judge of men's fitness for their work, not by their being ordained or unordained by this or that denomination of men, but according to the rule of the apostles, by their doctrine and walking as they had them for "ensamples;" if they came otherwise, though apostles or angels, let them, says the apostle, be accursed. Oh, if this principle of the apostles were set up in proving all things and holding fast that which is good, we should not hear so good a man, and one so much to be loved, as Mr. Bickersteth, misleading his readers by telling them to adhere to an unsound _authorised_[39] teacher, rather than go to a sound and unauthorised one; to one who is authorised by the head of the church, though not by the head of the state. So said not Paul, but, "if I or an angel come preaching any other doctrine, let him be accursed." In all the Apostle Paul's trials with the false teachers, and in all the directions given respecting them to the various churches, he never once alludes to their appointment by the apostles or any other human being, or bodies of human beings, as even a collateral ground of consideration and preference, but always to the truth, the truth, the truth; if they preach that, well; if they do not, it matters not who they are, nor whence they came, from heaven or earth, they are to be rejected. God grant the day may quickly come when the church of God may care as little about the opinions of bishops and presbyteries or any other association of men, _apart from their piety and truth_, as the Lord and his Apostles cared about the opinions of the Sanhedrim. So far as their estate or authority is temporal, let us obey them, but let us keep our souls free.

[39] By whom authorised, of God or of man?

It is said that all these provinces, from Bussorah to Bagdad, Sulemania, Mosul, Diarbekr, Merdin, Orfa, and Aleppo, are to be under the government of Ali Pasha; at all events there seems to be such a change contemplated, that at present I do not see it right to remove, especially as the Lord has provided an asylum in the event of any thing happening to me, in the bosom of Mr. Taylor's family, for my dear boys.

Under Daoud Pasha the people were oppressed by monopolies in every article of consumption. Ali Pasha seems determined to put an end to the system. The cryer yesterday proclaimed that meat was to be sold for no more than two piasters an oke,[40] and that if any man took more he should be hanged on the spot to his own crooks. One of the butchers, near the Meidan, who was detected yesterday, selling meat for three piasters, was instantly hanged. After which, the butchers went to the officer who superintends their affairs, and offered him considerable sums of money as a bribe, but he would pay no attention to them.

[40] About five-pence a pound.

_Sept. 21._ _Wednesday._--Nothing can exceed the attention and respect that is paid to Daoud by Ali Pasha; for his life, he said, he had nothing to fear; the Sultan had pardoned him, and a firman had come to that effect, but that the Sultan wished him to go to Constantinople on the morrow or the day after. Therefore he leaves this, and his wives go with him, and his eldest son, Hassan Beg, who has had all his property made him a present of by Ali Pasha, and every thing they choose to select for the convenience of the journey, is to be provided for them. There is something in this treatment so utterly unlike any thing that has been ever witnessed before, that people know not what to make of it; the Turks cannot be brought to believe but that there must be some treachery under it; for my own part, I do believe that so far as Ali Pasha is concerned, this is not true.

The Turks here are also much startled at seeing their long robes and turbans thrown away for an European military uniform, with epaulets and other decorations; and they say that Ali Pasha himself has quite adopted the European dress, so what changes we may expect I know not, but certainly great ones are contemplated; any change approximating to this has not been introduced from the days of the Patriarchs till now. Drinking is no longer a covert offence that they practice in secret; but wine and spirits are brought in their trays as regular articles of consumption. The fact is, that Mohammedanism and Popery have received, and are receiving, such hard knocks that their power will certainly sink, even though the name may remain, and I do expect that this state of powerlessness in these two bodies will open ways for God's elect among them to come out.

I had yesterday a long and most interesting conversation with a very respectable Armenian Roman Catholic merchant of this place, most timidly fearful of having his faith touched; yet the Lord opened the way to the introduction of the conversation on some very interesting topics--on the duty of reading God's word for ourselves, and on the worship of the Virgin, on all of which, little by little, he conversed freely.--He seemed well acquainted with the Scriptures I quoted, but had never thought about the questions, and this is the great preparatory work in this country, to get men to think on the things of the soul's everlasting interests, and to feel that these things have to do with the various relations of life. In all countries custom has much power; but in the East it is despotic.

I have been much struck in reading some letters in the Record, on the Church and Dissent, which has made me feel the necessity and value of that word of our blessed Lord.--"If thine eye be single, thy whole body shall be full of light." Surely if the Scripture be sufficient to decide any question, it is sufficient to decide the question of what a child of God ought to do when a man, calling himself a minister of Christ, propagates errors among any section of Christ's church. Does not Paul say, Who is Paul or Apollos, but ministers by whom ye believe? What, then, is the Church of England, or Scotland, or the Dissenters, but various ministries, by which we believe? And the same apostle--the exalter of the Lord of life, and the abaser of every high thought of man, says, "If I or an angel from heaven preach any other gospel than that you have received, let him be accursed." Does Paul set up the principle that men are to be received not according to the truth or error of their doctrine, but according to the sect to which they belong, or the mode or circumstance of ordination? Never: but the very reverse. With the apostle it is always the truth--the truth--the truth; let those judge who wish to see.

Now, I will just state a strong case, but a fact. I was one day travelling in the mail, and a certain person in one corner began a most obscene conversation, with a gentleman who came to see him at the door of the mail, while it was changing horses. Opposite him, in the other corner, was his own son. When the mail arrived at the place to which we were going, on getting out, I asked the people at the coach office, who that person was. I had previously considered him as an officer in the army, but, to my amazement, was told he was the Rev. ----. This individual has since been made a dignitary of the Church of England, and has had other preferment bestowed upon him; and this is but part of what might be said. You will say this is an extreme case. But it is a matter of fact. Am I to remain under the ministry of such a teacher? It not only shocks the affections of a child of God, but the very common sense of the world, and, if our eyes were single, it would, in proportion strike us till we should come down to the apostle's rule, about receiving teachers--those who preach the truth, and walk as ye have us for an ensample.

As to example on which so much stress is laid, what example does a man give to his children or neighbourhood, when he continues to sit under the ministry of one whom he believes to be not a preacher but a perverter of the truth? Why, that the Church of England and its forms, even in the midst of our unfaithful ministry, is dearer to him than Christ's Church and his truth, under less agreeable external circumstances. On the other hand, what example does he give if he quit this, which may be granted on all hands to be an unsound ministry, for a sound one? Why, that he loves Christ's Church and truth so much better than any circumstances, that though it may cost him pain and sorrow he leaves the one for the other.

There seems an idea prevalent, and kept up in all these letters, which is in fact most untrue--that a man, by leaving the church[41] becomes a dissenter in principle. Whereas I think many who have merely followed the line which the apostle recommends, of turning away from false teachers, are not at all thereby rendered in love with dissent as one system set up against another system. It appears to me, that a sectarian Church of England-man, and a sectarian Dissenter, whose only desire is to see augmented the respective members of those who follow them, are equally removed from the mind of Christ. The thing devoutly to be prayed for, for them all is, that when they respectively approach the nearest to the meaning of the divine word and the mind of Christ, they might be respectively strengthened and made willing in those things to borrow from each other, and all sides to remember that that love which covereth many faults is more valuable a thousand times than that sectarian zeal that magnifies every weakness and infirmity into a mortal sin, and which delights in evil surmisings and evil speakings.

[41] I use this term, though in its sense of national
churches, I think it absolutely unscriptural.

The term which passes current with so many who are attached to the Church of England exclusively of "our apostolic church," it may not be amiss for a moment to dwell on. Where then does this apostolic similarity dwell, and in what does it consist?

Is it in the mode of appointment of Bishops? _Formerly_ it was the work of the church, with which the state had nothing to do. _Now_, it may be the work of an infidel ministry, for infidel purposes.

Is it the state and pomp of the episcopacy, the titles--"Your Grace," "Your Lordship," your palaces, your carriages, and fame, and hosts of idle livery servants?

Is it in the mode of appointment to the cure of souls? _Then_ it was in the choice of the church; or, if of new churches, the appointment of those who had gathered them. _Now_, this cure is publicly sold like cattle in the market to the highest bidder, and a large proportion of the remainder may be in the hands of an infidel Lord Chancellor, to give as he pleases.

Is it the Liturgy? However valuable it may be, no one will pretend to say the apostles used one.

And even in the places of public worship, their grandeur, or their neatness, or their convenience are equally unlike the places of meeting of the apostles, who were happy to assemble in an upper loft. Instead, therefore, of saying the Church of England is _Apostolic_, it is infinitely more true to say she is _Romish_, in all those things on the distinction of which she prides herself and becomes distinguished. And the broad line of distinction between her and the apostate mother of harlots, commences when she comes to those points, whereon all the churches of Christ agree--the doctrines she professes, and which are to a very great extent scriptural and pure; and may the Lord water her truth while he sweeps away her dross and tin. Believing, as I do, her connection with the state to be an unmitigated evil as it relates to her spiritual power, I cannot but rejoice that this false ground of confidence and support which has made toryism stand too often in the place of truth and piety, as a recommendation to her highest places of trust, is crumbling underneath her, only her bonds will be burnt in the fire. May she have the holy wisdom to strengthen what remains, that when the times of her dominion shall pass by, the time of her spiritual splendour may return. In short, though there be much that is intolerable in the Church of England, much may be modified, and may yet, possibly, remain; but this is clear, that that swelling of the bosom which distinguishes a true son of the Church of England, considered as a sectarian, when he enunciates the term of "Our Apostolic Church," if it refers to discipline as well as doctrine, and external circumstances as well as internal principles, is the merest delusion that ever was published, and the most unsubstantial vision that ever formed the basis of pride, and one that will now remain unmasked no longer. May the Lord grant her grace in her day of trial, to run into her real ark of strength--the truth of God. What is contrary to God's will in her, may he make her ready, nay, anxious to throw off, as an incubus that oppresses her. What is not contrary, yet not essential, may she hold with that degree of tenacity only which such things deserve, and remain alone valiant for the truth on the earth.

Many will say this is written by the hand of an enemy. But I protest before Him whom I love and serve, however unworthily, that I love the Church of Christ in the midst of her, fervently desiring their spiritual pre-eminence, and praying for her prosperity.

The detestable association between the Dissenters, considered as a body, and the calumniators and degraders of the Lord of life, for the beggarly purposes of this world's power, sufficiently prove to my mind, that a spirit, which is not of God's children, rests among them too extensively somewhere, as I have before mentioned; and even the true children among them, who have been drawn into such an ungodly coalition, show great spiritual weakness. In the word of God I see Christ exalted and his truth; and not churches, apostles, or prophets; all things are to be proved, and that which is good to be kept. Apostles are to be tried, and if found _liars_, to be rejected. Think you, when the church of Ephesus, in the Apocalypse is commended by our Lord, for trying those who said they were apostles and were not, and when she had found them liars, that her members for example, still sat under their ministry. What a strange perversity of judgment prejudice casts over the mind. I cannot imagine any holier more acceptable service to our dear and blessed Lord and master, than that of endeavouring to unite in true and holy union, all the real members of his now (as to external circumstances) painfully divided body, for the Lord enables me to feel and to know, that amidst all the divisions and hard names that prevail among the members, there does really exist a body bound together for eternity, in all the essentials of Divine truth.

_Sept. 24._--Nothing of any striking moment relative to our situation has occurred since the last date: all is quiet. Yet circumstances have taken place of the deepest interest, which makes my soul rejoice in God. In a packet of letters, I received the other day from India and Bussorah, was one from a person whom I met here, a gay thoughtless officer in the army, who seems now really seeking for light and life. Of this I am sure, that with that soul, it never can be again as in times past; the name of Christ will either be a savour of life unto life, or of death unto death. Oh! how strange a thing here does a consciousness of divine life in the soul appear, and how affecting is it to receive that news fresh from the heart of one who has seen, in spiritual things, men as trees walking. May the Lord complete what he has begun, and make his recovered child a burning and a shining light in that land of darkness, where he sojourns. This intelligence comes too at a very acceptable time, for I have had a slight attack of fever for these last ten days, which, though it is not worth mentioning, has, like all fevers, left me weak, and with a tendency to depression. Nor is this all the good the Lord has done me. The Roman Catholic merchant whom I mentioned before, has been again with me. He told me, that when I came from England I brought a letter for him, which is true, from a very dear friend, in which he was requested to come every day to see me, and talk with me, for I was neither a Roman Catholic, a Greek, an Armenian, nor belonging to any other denomination, but a Christian. He, however, never came. Shortly after my arrival I met him at the house of another merchant, and as I could not talk with him, my dear brother Pfander did; but nothing could exceed the timid reserve and coldness with which he answered all questions respecting religion. But yesterday he told me, "Now I do not fear to converse with you." Surely here is something gained. May the Lord grant me grace to pour in the sincere milk of the word. At present I see nothing more than a willingness to hear and consider; but this is almost like finding a spring in the desert, when you are parched with thirst.

I have also received from Mr. Brandram, the Secretary of the Bible Society, a kind and generous letter from that noble institution, which enables me to enter on their work with all my heart, leaving the question of money free, and only seeking the soul's profit of those on whom their benefits are bestowed: if I obtain money, well--if not, I am only to seek a fair guarantee that the people will read and take care of the books I have without money full liberty to give. These books are arrived at Bussorah, so that when they reach me, what with those I already have, and those coming from Constantinople or Smyrna, I shall have quite a depository. All these circumstances at present make me determine to stay here, the Lord enabling me, though we again hear that the Persians are at Sulemania. I was lately informed that Capt. Chesney, with a gentleman from Bombay, and his wife, had endeavoured to pass on to Shiraz from Bushire; but that they were not allowed to enter that place. They next tried by Shuster, but from hence likewise they were obliged to turn back. They appear to have made a third trial with more success; but an Armenian, who was with me the other day, said he saw them at Ispahan stripped of every thing they had, and obliged to borrow money for their journey, which, as I have before observed, the English always obtain without the least difficulty.

_October 9._ _Lord's Day._--It is just one fortnight since the Lord has laid me on the bed of sickness and suffering; for nearly a fortnight previous an attack of typhus fever had been making its steady advances. I had lost all appetite, strength, and ability to sleep, accompanied by that strange overwhelming depression of mind that inclines one to weep one knows not why. But this day fortnight I was completely laid by, and this is the first day I have had my clothes on since.

_Oct. 11._--The Lord still allows me to feel convalescent, and I cannot but think of his mercies to me in my solitary and lonely situation, with all these tendencies to depression, which are concomitants of the disease. He sent me from time to time such cheering intelligence, as enabled me to hope his cause would prosper, and that all these turmoils were only the more speedily preparing the way for it. I certainly now close this journal with more of hope than I have been led to entertain for many months, yet not without some fears.

The few Georgians that remained from the plague have been nearly all put to death, so that the Georgian government of Bagdad is, as I anticipated, now extinguished. The elements of disorder and weakness are so interwoven in this wretched government, that it will require a measure of energy and wisdom not often found united, to establish a better order of things; but I desire to leave all in the Lord's hands. I shall here then conclude my journal for the present, and most humbly and heartily pray, that all the trials, public and private, recorded in it, may redound to the glory of him who is the Lord of lords, and King of kings; and that my soul may not lose its portion of profit.

* * *

I had thought of finishing my journal for the present, but as it has been delayed going for want of an opportunity, I add the following.

_Oct. 14._--All in the city is quiet yet. There is no apparent confidence: men seem waiting to see how things will turn out. Every thing is very dear, as it must necessarily be for some time. The greatest part of the inhabitants are dead, and many of the survivors have become rich, either by the death of relations or by robbery, and no one will do any thing without an exorbitant remuneration. I have just had a quantity of rice cleaned, for doing which, previously to the plague I gave a piastre and a half, and now I have given six piastres.

We have an Armenian bishop coming here in the room of the priests who are dead. I know not what his plan of operation will be; but the Lord is on our side.

I had a visit yesterday from the Abbe Troche, who has the superintendence of the Catholic mission here; he was very pleasant; but nothing particular passed, as many others were present. My conversations with the Roman Catholic merchant I have before mentioned, are still very open and free. Oh! may the Lord water and bless them.

_Oct. 17._--Several of the elder boys, who had fled from the plague with their parents, have been with me since their return. My heart feels deeply interested about them; yet I see not plainly my way. I certainly never felt teaching in a school to be my proper work, and now much less than ever; yet they need instruction and desire it, and I think they are attached to me. May the Lord give me a wise and understanding heart, that I may rightly see the service he requires of me. I much wish for the counsel of my dear brethren at Aleppo; and perhaps the Lord may soon send some of them to me.

_Oct. 18._--I have heard to-day we are to have no other Roman Catholic bishop in the room of him who is dead; nor any French Consul, but only an agent; this may take off many restraints; for the late bishop had given out we were worse than either the Mohammedans or Jews, and this had made a great impression on his flock; for he was a very liberal man, and therefore influential among them. However, I very much question if things will now be kept under the same restraint; so that should the Lord lead me to open the school again, I should not be surprised if many Roman Catholics came; for they all acknowledge that our boys learned more in three months than theirs in two years. The new Pasha is likewise exceedingly desirous of cultivating the closest friendship with our Resident, who has most kindly offered me any aid he can possibly lend me; and besides all this, the letters I have this day received from England and Ireland, shew me that my very dear friends have been making provision for my school; so that altogether, it seems to me the Lord's will I should try again; and in due time, when I am fit for other service, he may raise up help that will take this out of my hands. I desire to be ready to do any work, however humble and contrary to my nature, that I think the Lord appoints for me. I hear also, that at Aleppo, the French intend only having an Agent instead of a Consul; whereas, our government has just sent a Consul out to Damascus with an English merchant, and one to Aleppo, and last year we had a Consul established at Trebizond. I think Ali Pasha will do all in his power to promote the steam navigation of these rivers; and he is evidently a man of a very different character from the Georgians who preceded him. They cherished most of all the pride and pomp of Turkish power, with all its inveterate prejudices, ignorance, and narrowness of mind, so that if you had any business of the least difficulty, you could never get them to attend five minutes to it. But not so Ali Pasha: he apprehends with facility; and you at least have the satisfaction of knowing you are understood. He has been at Trieste, and in Hungary, and seems acquainted, to a limited extent, with several of the public journals of Europe. He dresses nearly as an European, and his brother-in-law quite so, with the exception of the hat; which is as yet very trying to the genuine Asiatics, who look on their own dress as that which it would be a sin to change. The Pasha also seems perfectly indifferent to hoarding money.

Things in the city are still very dear, arising from the harvest of last year not having been reaped, and various other causes. We have to pay three times the usual price for most things; but after such tremendous visitations as we have suffered, we cannot expect that things can return to their usual course in a day.

_Oct. 22._--I have had with me to-day a gentleman who was formerly attached to Mr. Morier's mission in Persia. He fled from the plague at Tabreez, and arrived at Kermanshah four days after dear brother Pfander left it, who, by his conversations in the caravan, had left so distinct an impression, that he thought Mohammed a liar, that when he reached Kermanshah, he found his situation very difficult, nay dangerous, and he was obliged hastily to quit it. He went to Hamadan, and remained there three days in the house of a priest, from whence he proceeded to Ispahan. All the villages between Hamadan and Ispahan are Armenian. The journey takes about ten days. When he arrived at Ispahan, Abbas Meerza being at Yezd, he went there, was treated with great honour and respect, and a firman given him to go where he liked: he returned to Ispahan, and from thence went to Tabreez, which place he reached before the plague broke out the second time. This account makes me long to hear from his own pen the course of the Lord's dealings with him. The same gentleman told me that the plague in Tabreez was much worse the second than the first time. Kermanshah is absolutely destroyed, and the governor, a grandson of the king, is reported to have collected from the property of the dead five lacs of piasters. In Kourdistan, also, they say it has been dreadful. In Saggas, Banah, and Sulemania, he says the desolation is shocking. How wonderful God's visitations on these nations are; it makes the soul that the Lord has appointed to be in the midst of them often say, Lord, let thy kingdom come; yea, speedily, that thy people may know peace and safety.

I have sent to see the number of the poor little boys of my school that remain, and I find that they amount to 25 out of 80, and that I may expect near 30, should I get a master for them. I shall, therefore, endeavour to accomplish this, the Lord enabling me, and when I feel strong enough to begin again.

I am very anxious about the dear N----'s at Tabreez, from whom I have not received a line. Abbas Meerza ordered large pits to be dug for those who died of the plague, and when they were full to have them covered in. The Ambassador, and the English, Russian, and other public functionaries, had fled, and from a packet that came from Capt. Campbell, who has now the charge of the mission since the death of Sir John Macdonald, we know that he was safe up to a late date.

_Oct. 26._--I was much struck with an account which Mr. Swoboda, an Austrian merchant, gave me to-day, of a conversation he had with the brother-in-law of Ali Pasha. He said that now, in Stamboul, the Christians went to the mosque, and the Mohammedans to the Church; there was no difference. How strikingly this shows the rapid progress of that infidel spirit in these countries, which is spreading in Europe; surely these then are such signs as should keep us on the watch for our Lord.

Accounts have just come that the struggle has commenced at Damascus, that supreme seat of bigotry, between the new and the old regime, and it remains to be seen how it will terminate. I already hear of one or two Roman Catholic boys, who will now come to the school, who before, during the life of the bishop, were afraid. My health I also feel daily establishing; and that I shall soon be able to enter on real labour again, with the Lord's blessing, I sincerely trust.

_Oct. 27._--The affairs of the city appear daily more and more settling again; provisions are coming in in abundance, and the price gradually lowering. The roads also are becoming more open and safe: for all these signs of tranquility we bless the Lord and take courage, and trust we may yet serve him in this land of our pilgrimage. Also across the desert we hear the road is tranquil.

_Oct. 28._--To-day the Jew called whom I mentioned in my journal of last year, as having come to Mr. Pfander: he is a Jewish Rabbi, who disbelieving Judaism, and possibly preferring Christianity, seems to be in both without heart or principle. He brought with him a Polish Jew, who is the tailor of Ali Pasha. He saw Mr. Wolff at Jerusalem, and speaks of him with high admiration. The Rabbi told me he was reading with him the German New Testament. May the Lord send his holy fire on the altar of their hearts, that they may really, heartily, and zealously enter into his truth. If there is any gift my soul longs for, it is to be able to speak to every one in his own tongue wherein he was born, the wonderful works of God; for want of this, in countries like this, where you are surrounded by many different languages, the heart gets overwhelmed with the difficulties that seem to spread on every side; as, for instance, with these Jews, they know little Arabic, and I do not know German, and thus we stand incapable of any such conversation as is likely to search the heart.

_Nov. 1._--I have been reading with considerable attention the remarks, or rather reflections, of Jonathan Edwards, on the Life of Brainerd, wherein he endeavours to recommend to the Church of God, the _disinterested_ and _unmercenary_ love of God, by which he means the love of him for his abstract perfections apart from the consideration of any personal interest or happiness arising out of his especial love to his chosen. This is all very fine and very philosophical, but in my humble apprehension, most unscriptural. Does God any where in Scripture, when appealing to his chosen, or expostulating with them, argue on the ground of his abstract perfections, or of his especial love and distinguishing grace towards them? Throughout the Old Testament this is the controversy, not that they slighted his abstract perfections, but disregarded his especial favour. All the invitations to return, appeal to what Edwards would call the selfish and mercenary feelings. What! had not Moses respect unto the recompense of reward; and in all the 11th of the Hebrews, where is this abstraction held up? When our dear and blessed Lord exhorts to faithfulness, watchfulness, devotion, does he represent an abstraction as a motive, or without our own everlasting participation with him with whom there is fulness of joy for evermore. Paul thought it not mercenary to think on his crown, or to encourage his converts by the consideration, that present sorrow for the Lord, works for them a far more exceeding and eternal weight of glory. Again, eye hath not seen nor ear heard the things which God hath prepared for them that love him. Our blessed Lord makes promises to whoever leaves father or mother for his sake,[42] and John encourages his disciples, by telling them that they were made sons of God, and that they were to be made like their Lord; he saw nothing debasing in this contemplation, but instantly adds, "he that hath this hope purifieth himself even as he is pure." This is the promise he hath promised even eternal life. In fact, the doctrine of rewards, as an incentive to the saints, prevails from one end to the other of the sacred volume. The notion that a love which springs from a sense of being beloved, must be selfish and mercenary, is the greatest delusion imaginable. It may be, and in proportion as its power is really known and felt, is the most holy, self-denying, pure, and devoted of all affections, an affection that seeketh not her own, but the glory of the object beloved. If Edwards would set up dear D. Brainerd and his Indians in favour of the abstract system, we may set up the Moravians and their Esquimaux in favour of the other. But why set up one set of worms and their conduct against another set of worms and theirs, when we have the record of God in our hands? Let us see how our Heavenly Father proposes himself to our love, confidence, and affections, and what incentives he proposes as inducements to the sinner to return, and the saint to persevere to the end, and not attempt to be wise above that which is written. That God is infinitely adorable in his abstract perfections I am sure, though I cannot fathom these abstract perfections, nor conceive of him but as revealed in his blessed word in connection with his chosen, and as personally exhibited by him who was the brightness of his Father's glory, and the express image of his person, and this is not in abstractions or apart from our happiness.

[42] Matt. xix. 28, 29; Luke xviii. 29, 30.

Again, when Edwards endeavours to prove it is enthusiasm in an individual to imagine that Christ, in an especial manner died for him, I think he destroys the peculiar stimulus to devotedness, which the doctrines of election in their widest latitude, contain above the doctrines of Armenianism, and he throws a coldness over all the doctrines of grace. In Abraham, Isaac, and Jacob, David, Daniel, and others, with the Apostles of our Lord and Paul, it was both personal and open, but because not equally open to the rest of God's children, I do not believe the holy and blessed Spirit allows it to be less individual and personal.

If, however, his opponents were practically such men as he describes, we cannot too deeply deplore it; but he writes so much more like the advocate of a sect, than an impartial enquirer after truth, that, without a particular knowledge of the case, one cannot help suspecting his picture of those he is writing against, to be very highly coloured. In fact, on the truth of God, it seems philosophical declamation, without scriptural proof: on the subject of his opponent, it is assertion in the lump, concerning masses of individuals, without proof or discrimination.

_Nov. 4._--We have here now at the head of affairs, under the Pasha, one of those extraordinary men who are capable of any thing good or bad. Under Daoud Pasha he, for a long time, cruelly oppressed the people, but more especially the Jews, till at last a conspiracy was formed against him, and by the influence of the father of the Serof Bashee of the Pasha, who is one of the serofs, or bankers,[43] of the Sultan at Constantinople, an order was procured for his being put to death. Daoud Pasha did not execute this order, but imprisoned him, and as he had been the instrument of extorting money for him, he concluded he had not failed at the same time to enrich himself. In their endeavours to extort his money from him they drew the bow-string so tight that they nearly strangled him: however he recovered: he told them he had a certain sum of money, and where it was, which Daoud Pasha had previously agreed he should collect for himself. This his rapacious miserable master had the meanness to take from him. He had some friends who exerted themselves to save his life; which was spared. However, only a few days before the entrance of Ali Pasha, orders were again issued to put him to death, as he was detected holding communication with those without the city; but again intercession was made for him, and he was again spared. He was instantly taken into favour by Ali Pasha, on his entrance into the town, who has made him his treasurer and accountant-general (Musruff and Deftardar); and in fact, the whole business of the Pashalic is in his hands. He is at work night and day: till after midnight he is engaged in business, and long before dawn he is to be seen on horseback. He never sleeps at home, but each night at a different friend's house, though the Pasha gave him the best house (taken with all its accompaniments) in Bagdad. When the Pasha heard that Major Taylor's house, which is on the river, had suffered by the flood, he instantly gave it to him, and he now intends occupying it. This man is not only acquainted with all the internal affairs of the city, but he is connected with all the tribes of Arabs from Bussorah to Merdin; knows all their relations, enmities, friendships, and divisions, external as well as internal, and has ability and tact to take advantage of them. He is also acquainted with the agriculture of the country between the two rivers, and greatly desires to advance and improve it. What two such men as Ali Pasha and he may effect, should the Lord allow them to remain, it is impossible to conceive; but certainly great changes. He has now his old enemy, the Serof Bashee, in prison, and is bastinadoing him to get money out of him. But his general carriage to the inhabitants is much changed, though he has now twice the authority, which clearly, I think, manifests the altered temper of the government. To the English, he is a most devoted friend, and especially to the Resident, to whom he feels he owes his life, for he is at once a firm friend, and, I fear, an implacable enemy: one of those men from whom if you can once extort the assurance that you are safe, you may be at ease; whereas, in general, from the Pasha downwards, the more they assured you of your safety, the more reason you felt you had to fear.

[43] The bankers in Turkey are generally Jews, and possessed
of great wealth.

_Nov. 7._--I have been to-day calling on several of the most respectable Roman Catholic merchants of this place, who have, some of them, repeatedly called on me; but, partly from want of health, and partly from want of spirits, I have not hitherto returned their visits. They received me with the greatest kindness, and the opportunities these visits afforded of bringing in God's word as the only standard of truth, I feel to be very valuable. It seems perfectly new to them to have the sentiments or conduct of themselves or others measured by this holy and blessed book; such a use they never in their lives saw made of it, so that it strikes them exceedingly; and the Lord's spirit may make something here or there rest on their hearts. I feel that the door for my particular line of usefulness is opening, and as I advance in the practical use of the language, I have confidence the Lord will yet shew me greater things than these.

There is a new Roman Catholic priest here, formerly an Armenian. He has been trying to see if he can get my school boys to come to him if he opens a school: they have all refused; and this strengthens me in my purpose of not delaying the re-opening of mine longer than I am obliged. Should I not be able to get a master from Bussorah, for whom I have written, there has been an Armenian with me, who offers to come, a most respectable man; him, therefore, I may consider, as ready, should the other fail. Thus, the Lord provides. With my English class, I purpose, the Lord willing, to begin after another fortnight. My greatest difficulty will be I fear, to obtain an Arabic teacher; the mortality among the Mollahs has been enormous. Here then I shall end for the present, I fear this too long, and, in many respects, tedious, journal of the last five months, as the messenger goes to-morrow or the day after.

* * * * *

NOTES.

Mr. Groves having so strongly expressed his condemnation of Mr. Erskine's view of Divine Truth, in pages 102, 103, and 104 of his Journal, the Editor, who believes Mr. Groves to be in error regarding the extent of the Atonement, has felt it to be a duty not to allow his statements to pass unaccompanied with a plain declaration of the truth. The following Notes on some of the principal points touched upon by Mr. Groves, have been contributed by a brother who bears him much love, the Rev. A. J. Scott, of Woolwich, not so much with any view of detailed discussions of Mr. Groves's positions, as simply to exhibit truth, as the best antidote to error.

NOTE A, page 102.

Mr. Groves has referred to the effects of system. One of the most important of these is, that opposite systems lead men to take such opposite views of the evidence itself by which the truth of the conflicting opinions must be tried. Of this he here furnishes an instance, in saying so strongly that the "sovereignty of God's government, and the individuality of God's election," are "represented by the Apostles as the most overwhelming reasons for unlimited devotion to his service, who has thus chosen us." Many of the very passages, doubtless, to which he would turn for the establishment of this assertion, would be enjoyed by others, as proofs how available is the general "kindness of God our Saviour towards _man_," as an argument for loving and serving him. When Paul persuades the Ephesians to "walk in love as Christ also hath loved _us_, and hath given himself for _us_;"[44] when Peter recommends to his brethren patient meekness in suffering, by the consideration that "Christ also suffered for _us_, the just for the unjust,"[45] the power of this over the mind of one man depends on his understanding by "_us_" the fallen world; and of another, on its reminding him only of distinguishing personal obligations to sovereign election. Now, suasives to holiness, or what are felt as such, as they continually recur in Scripture, produce on a devout mind a much deeper conviction of the truth of the doctrines from which they are derived, than a formal assertion can. When, by the same expressions, one man is habitually carried to this, another to that, view of the Divine character, and each experiences, that in what he sees, there is a practical tendency towards the state of the heart and form of life at which he aims as good: this becomes to each, as instances accumulate, a far stronger reason than bare propositions, could be for growing in confidence, that the belief which thus impresses him is indeed the truth of God.

[44] Eph. v. 2.

[45] 1 Pet. ii. 21.

And one accustomed to observe the effects of system will not wonder that expressions like those above cited, still less that those in which Christ is spoken of as having "loved _the church_ and given himself for _it_," should thus come to be regarded as containing an argument for a selective atonement. It is by such a doctrine being perceived in them, that they practically impress the feelings of many. And yet, in truth, how are they inconsistent with the universal love of God and propitiation of Christ? Of course, where a common benefit is received, its efficacy, as a motive to grateful returns, is limited to those who recognize and value it. A patriot has delivered millions of ignorant, suspicious, ungrateful countrymen. His services are to be used as an argument for joining in some effort for his honour; and those who acknowledge and bless his exertions are especially addressed, and reminded that "he loved _you_, laboured for _you_, achieved happiness for _you_." Would this contain even an insinuation, that they were the exclusive objects of his disinterested ardour? In such an address not only would the common benefit be mentioned peculiarly as a good bestowed on themselves; but their acknowledgment of it, and their distinguishing susceptibility to the feeling of its worth, would be referred and appealed to, as reasons why that was looked for and demanded of them, which from others might be as justly asked, but not so naturally expected. Such appeals are the apostolic epistles to the churches, as contrasted with their proclamation of Christ to the world.

NOTE B, page 103.

The moral condition of man, his seeing no desirableness in the object presented to him by the Gospel, Mr. Erskine shews, at great length, to be the grand obstacle to his enjoying it. The capacity to know and believe, he indeed conceives to bring with it the capacity to enjoy. But if a change in the moral state is necessary in receiving the truth, this surely obviates the objection that such truth would be unpalatable and uninfluential to those whose moral state is _unchanged_.

Our business, however, is not with Mr. E. but with the truth of the matter. Mr. Groves' remarks refer to the _nature_ of regeneration, and to the _necessity_ of a change in the affections, in order to man's appreciating the object presented to him in the Gospel: these he considers as objections to the doctrine that the simple knowledge and belief of that object are "the cause of spiritual life in the unregenerate;" and he uses the analogy of food, which he says, is not the cause of life, although it be the support of it. Certainly the contemplation of Jesus is not the cause, but it is the commencement and exercise of spiritual life, which needs no commencement of a distinct kind from its subsequent functions. As to the analogy of food, it will be seen whether the language of Scripture bears us out in making the same distinction between the source and the sustenance of spiritual, as of natural life.