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.
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.
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.
What, indeed, is meant to be asserted? Is it, that men have life in them first, to capacitate them to eat the flesh and drink the blood of the Son of Man? This seems to be said: but Himself hath said, “Except ye eat the flesh and drink the blood of the Son of Man, ye have no life in you.” Not life then without the food, or before the food, but by the food. This banquet is to be spread before the dead. Thus only shall any live. Is spirit and life in men first from another source, and then do they take and profit by his words? But “the entrance of his words giveth light,” and that light is life. “The words that I speak unto you,” says the Lord, “they are spirit, and they are life”: and that spirit, the spirit of his words, he tells us it is that “quickeneth” or produceth life. Is there, then, no need for regeneration? Surely there is: but it does not follow that the principle of regeneration is one, and that of faith another to be superadded to it. “We are born,” says Peter, “not of corruptible seed, but of the word of God, which liveth and abideth for ever;” adding, in very remarkable language, “This is the word which by the Gospel is preached unto you.” An explanation which removes all doubt as to the meaning of James, when he says, “Of his own will begat he us with the word of truth,” that is, according to Peter, with the Gospel preached. John, in like manner, tells us, that “whatsoever is born of God overcometh the world,” and if we ask, what is born of God? Is it a principle antecedent and necessary to faith? He answers, It is faith itself. “This is the victory that overcometh the world, even our faith.”
NOTE C, page 104.
The question is not whether the scheme of salvation is merely reconcilable with divine love and justice, but how it constitutes the grand proof and manifestation of these attributes, and in general, of the perfections of God. In it he undertakes to shew himself worthy of love, and thus to win our love to himself. Any other means to that end than such as should prove his own worthiness, He could not use. One may confer a benefit on an individual from a thousand various motives, of which one only may be morally right. In event of any of the others having prompted the action, the benefactor may be regarded with gratitude, but then it is either because the motive is mistaken for the nobler one, or the gratitude is a mere reflected selfishness. As an example of the latter sort, the Jews, in the days of the Son of Man upon earth, had a love to God, a zeal for God, founded on their conviction of his partiality for their people. They regarded him as the God of the Jews only, and not also of the Gentiles. Its fruits were, their carrying the Lord to the brow of the hill to destroy him, because he reminded them of Naaman and the widow of Sarepta, as preferred to objects of bounty among their own people; and their endeavouring to tear Paul in pieces when he spake of a commission given him by Jesus to the Gentiles. They were indeed zealous, the apostle bears them witness in the Holy Ghost, and fully believed in God’s sovereign election of their nation. There is yet a zeal like their’s—let us beware of it.
It will not do to represent the Gospel scheme of salvation as not only leaving, but involving, the moral character of God in difficulty; and then to say we can still believe him holy, just, and good notwithstanding. The atonement was designed to prove and establish these attributes: to be the ground of our confidence in them, and of our love to God because of them. We are not to believe in them in spite of the plan of redemption; but, because of the plan of redemption. The words of John, “we love him because he first loved us,” and “herein is the love of God manifested towards us, because he sent his Son into the world that we might live through him,” imply that the believer’s delight in the essential excellence of God (which delight alone is divine love) springs out of the display of that excellence in the cross of Christ. An atonement for all, arising out of love to all, proves that it is indeed justice that inflicts vengeance on the impenitent; not partial, personal hatred, not indifference, not cruelty. A limited atonement, just because it gives no proof that they are beloved—gives no proof that nothing else than justice could have punished them. It gives, on the other hand, no proof that forgiving love has been that which saved the elect, as it is to an arbitrary distinction it teaches them to look as the ultimate cause of their hope. I care not to be told that they acknowledge love in their salvation notwithstanding. I repeat, the redemption is to prove the divine character, not merely to leave us the possibility of believing it.
Finally, This scheme obliges to believe that Jesus has broken the law, and transgression of the law is sin. This he assuredly did, if he loved not all mankind as himself. It is an ignorant answer to say, that for him to break the law was not sin. To break the moral law, and to be a sinner, are not things arbitrarily put together; they are two names for the same thing. It is worse to say he need not keep the law because he was God. The law is the transcript of the character of God: opposition to it is opposition to that character. Made of woman, besides, he was made under the law. All praises of his goodness and moral perfection are so many varied expressions for the completeness with which he kept the law. And oh! indeed, what part of it so peculiarly his own, as to love his neighbour as himself?
I say, therefore, again, to limit the divine love, to limit the atonement, the grand expression of that love, is to limit the love of Christ, and thus to make Christ a sinner. He that hath seen him hath seen the Father. No moral difference surely is so great as that between a breaker and a keeper of the law of love. What a moral difference, then, between the character of a God manifested in the one form and in the other.
APPENDIX.
The following letters are added, because they contain some interesting details of the Lord’s dealings with this our dear brother, which are not contained in the Journal. And the reader will observe, that the last letter is of a later date than the conclusion of the Journal.
Bagdad, Oct. 15th, 1831.
The Lord has just raised me up from a typhus fever, which, for the last month, has been pressing a little hard on my strength, but more on my spirits. The loss of my dearest Mary was so deeply felt by my poor desolate heart, that, at times, I bore up with difficulty; but the Lord shewed me that my sorrow was so selfish, so earthly, so unworthy of his love, and poured in besides such hopes and prospects as to my future work, that sustained and comforted me.
I send with this a Journal of four months, from which you will see what has been passing amongst us.
I have lately received many letters from my dear brethren at Aleppo, and I think either Mr. Cronin or Mr. and Mrs. Parnell will come to me the first opportunity, which will be an unspeakable relief to my mind; for I long for some one to whom I may unburthen my soul; for although my Lord is always near, yet, as I see in Paul, so I find in myself, that the society of Christian brethren and sisters, so long as we are in the flesh, will always afford a sweet consolation.
I feel that Jesus meant his Church to be a body, not isolated members. We have each a little ministry essential to the happiness and building up of the mystical body—that there should be no schism, but that all the members might love and care one for the other.
This place has been governed by Georgians, Apostate Christians, just as the Memelukes, another race of Apostate Christians, formerly governed Egypt. The Sultan has extirpated the first, and now the second, and the Janissaries who had a somewhat similar origin, have, at Stamboul, experienced a similar fate. Those of the Georgians who have had their lives spared will be sent to Stamboul. It is certainly the design of Ali Pasha and the Sultan, to make many changes here, and I wait to see the Lord’s goings. It appears to me probable that most important openings may be afforded by these changes to our operations in these quarters: but I have seen such things these last twelve months, that my soul rests only upon God, to see how he will move. His ways are so deep, so out of sight, that what we think likely, He, in a month, brings to nothing, and yet in his own good time, will bring the most wonderful and unexpected things to pass. I have never ceased to bless God for the sweet assurance of his unchanging love, for the sake of Him who is our life, our dear and blessed Jesus. He has supplied me, I know not how, in the midst of famine, pestilence, and war; and though I have heard from none in England for more than a year, especially from those that supply my wants, the Lord has not suffered me to want, or to be in debt, and though the necessaries of life have amounted to almost twenty times their value during our late trials, he has not suffered me personally to be much affected by it. His loving-kindness and care have been wonderful.
Of all the political and religious agitations of England, I have heard only whispers; but I am very anxious to receive a full account. For many months all communication has been entirely cut off; not a message has come though the road has now been open a month.
The Lord has graciously allowed me to see the signs of spiritual life in three souls of late, through my instrumentality; and as the Lord gives me utterance, I trust I shall be able to speak to many others. The difficulties of the language are fading away one by one. I had occasion to translate a public document from the new Pasha to the Resident at Bussorah, concerning business of the utmost importance and secrecy, in which the Resident, who is a most competent judge, tells me I succeeded fully.
I often think my dear friends in England will be sadly discouraged at the Lord’s dealings with our mission: so difficult is it to act faith in dark seasons. However, should their faith and hope fail, the Lord will either raise up others or find me some little occupation by which I may live. His goodness in the way of provision has been so wonderfully manifested, that my heart feels quite easy that He will find a way for the support of his servant.
Oct. 24.—Since writing the above, I have received your letter of March last, by Bombay. Oh! how welcome it came! Oh! how it refreshed me! Surely there exists not in the world a more loving little Church than these dear believers amongst whom the Lord has brought us into one fellowship. I assure you, widely as I am separated from this beloved family in body, I am truly one with them in spirit, and am greatly refreshed by the springs of the Lord’s grace, that run amongst them.
I received several letters with yours, from England and Ireland; and the zeal of those dear friends who had provided for my school, made me finally determine, the Lord willing, and supplying me masters, to try again. I have sent one of the bigger boys round, and I trust, with new boys, I shall begin with thirty.
The Bible Society have sent me a number of Books with a generous letter, nobly generous as to the principles of distribution. And there appears a prospect of great changes which may open a much wider door of usefulness here than I now have: I had thoughts of leaving this place, but the Resident entreats me not to go, and promises, should any thing happen to me, that he will be a father to my dear boys, till he can send them by an unexceptionable opportunity to England. All these things make me feel that the Lord still means me to stay here, and see his salvation.—Infidelity is making open and manifest strides amongst the Mohammedans on the other side of the desert, and in Persia, and we shall soon see the same spirit that is working in Europe working here: amidst these tempests, I sometimes think ’tis hard to live. Yet, my dear friend, it is sweet to live hardly for Jesus.
After all my sufferings and all my sorrows, my heart is not discouraged. We have first the clods of the language to break up, then to prepare the ground, then to sow the seed, and through all to look for the precious showers from on high, and lastly for the fruit. Let us, then, like the husbandman patiently wait.
The evil of the pressure of the world on the soul I feel as fully as you can do; not the luxurious worldliness of Europe, yet the pursuit of the language, and the absolute uncongeniality of all around, disorders the soul greatly. During Mary’s life, or rather pilgrimage, I never wanted spiritual refreshment; I sometimes used to fear it stole away those hours that the language and other calls demanded; but now whilst I am sensibly proceeding in the language, my soul knows not that animated joy of heavenly communion with the saints on earth which I once enjoyed. Jesus still is near, still comforts and supports; but yet I feel he meant his Church to be a body. The miserable substitute of man’s ordination for the Holy Ghost’s, has destroyed the true unison and order of the Church of Christ, by substituting that which is artificial for that which is of God; by appointing man to be the artificer of a work God alone can accomplish. Now the Church presents a monstrous aspect, a great mis-shapen head called the clergy, and as mis-shapen a body called the laity. All the members being crowded into the head, and leaving the body without office or service, this did not the Spirit. How blessed it is among all these disorders to know that the Lord cares for his own, and will keep them as the apple of his eye, watching day and night lest any hurt them. Thus, were we preserved when we little thought it, by our Shepherd’s care. There is something, I think, in this view of the body being thus composed of members of various orders, various services, from the most minute to the most important, all tending to the one great end, the glory of the only Head and the Church’s glory in him, that greatly comforts the weak. When the Lord first led me to feel interested in the service of his cause abroad, I framed to myself some beau-ideal of a missionary that if I now entertained would destroy all happiness. Since the Lord has led me to see how truly low my place is in his holy blessed body, amidst all this humiliation he makes me feel happy in the thought I am a member, though embracing little that pride would lead to aim at. If I am but allowed to minister to my dear and holy brethren on the other side of the desert I shall feel happy and thankful. Sometimes I am overwhelmed with the condescension that he should allow me to feel part of his mystical body, though so weak so useless.
On the subject of baptism all the dear brethren at Aleppo have finally agreed and been baptized; thus the last little difference that I know between us is closed. How gracious the Lord is!
The Lord has laid his hand heavily on them. Dear Newman is but just raised from a bed of sickness. The schoolmaster whom they brought is so unwell, that dear John Parnell and his wife have taken him for the change of air to the water’s side; they too have both been very ill. Mrs. Cronan is daily getting weaker and weaker, so they are prevented joining me now from ill health, as before from the disturbances, and in a short time Mrs. Parnell expects to be confined, which will still delay them, as well as the expectation of a friend or two from England and Ireland. Should the Lord not remove these difficulties to their coming before the spring, and my Bibles and Testaments arrive from Bussorah, I purpose, the Lord willing, perhaps even in about two months, going by the way of Mosul, Merdin, Diarbekr, Orsa, and Beer to Aleppo, there to consult and to be refreshed, should the Lord graciously smile upon us, and in my way to distribute his word and see the state of the places above mentioned.
When Mr. Newman was at the worst, and they had given up all hopes of him, they anointed him with oil according to the 14th of the 5th of James, and prayed over him, and the Lord had mercy on them, yea, and on me also, and restored him. It seems to me truly scriptural, and if the Church of Rome has perverted it to superstitious ends, ought we therefore to cast aside so plain a precept? By many it would be called plain popery, but this we must bear. I can feel a happiness in submitting to these directions of the Lord by the Spirit; they seem to us little, but surely whatsoever is of sufficient importance for the Spirit to command or direct, is sufficiently important for us worms to obey. With regard to miracles my mind is not at present prepared to embrace them fully: but this I do feel that the Apostle Paul, in Corinthians 12 and 14, when speaking of supernatural gifts for the edifying the Church and doing the work of God, points them out as things to be desired and prayed for then, and if they were desired to be prayed for then, why not now? I look on the argument from experience in the churches as of no weight, for unless it can be proved the churches have received faith on these powers, their not possessing the power is according to the whole analogy of faith. That distinguishing between apostolic times and present times is to my mind so dangerous a principle, and puts into the hands of any one so disposed, a sword that seems to me to reach the very vitals of the Gospel.
I would have you pray for me, especially that Christ may be in me daily, my glorious loving Lord and satisfying portion, whose presence can make even this waste howling wilderness like the garden of Eden. Little did I think how poor I was in the anointed Lamb of God till he stripped me bare, and left me here to stand months alone with himself, and then I saw how much of that apparent love and zeal I felt flowed from human fountains. I bless his name, he left me yet a little while untainted to cheer, support, and comfort me, but my stature, my dear friend, I pray I may not again, mistake nor think I am approaching towards manhood when a very child in spiritual growth. When surrounded by all the love and kindness I experienced amongst you, encouraged by your sympathy and prayers, those thousand weaknesses I since have felt I hardly know the smart of. Amidst dangers, sorrows, and death I have walked for many months; and these scenes have tried the very foundation, yet it was most gracious of the Lord, when he let the plague reach me and laid me on my couch to give me the sweetest comfort from a full assurance of his favour and forgiveness, when there was as I thought but a step between me and death. Yet whilst he has never left me without the sense of being his, He has shewn me how much I have to aim at, how earnestly to desire to be filled with all his fulness.
Bagdad, Dec. 25th, 1831.
Your most kind and welcome letter arrived this day, together with several others from my beloved friends in England, all by Bombay. It does, indeed, truly refresh my heart, to hear of the Lord’s love to you all. Do you not praise God for these dear brothers and sisters he has given us? How rich we are in our sweet little church; a more loving, holy, and blessed little family cannot surely be found upon earth. Unworthy as I am to be one of you, yet I bless God that I am one. My heart is running over with thankfulness at the Lord’s goodness to you all, and to me through you, and be not discouraged because I am blasted, and my bough no longer green, as it once was, the Lord has yet dealt most bountifully with me. In all but my dear Mary’s place my path is opening again. I have hired one schoolmaster, and expect another. My English boys are most zealous and attached: my prospects of Bible circulation in Persia much opening. To the Jews here I have sold all my Hebrew Bibles, at about 3s. 6d. each: this is more to them than 12s. would be in England, and though it seems little, it answers an end of getting God’s word amongst them. I had an Armenian bishop with me the other day, asking for Persian Testaments to send to Ispahan; and a Roman Catholic merchant has promised to take a parcel for me to Teheran, and to distribute them there. Besides these there are others whom I hope to find subservient to this end. For some days I had been making preparations to cross the desert, in order to consult with my dear brethren there about our future measures; but when I came to put together all the items of expense, I found I had not money enough, so I gave up the plan of going with my dear boys, and proposed waiting till Major Taylor came, and leaving them in the Residency, under his and dear Mrs. Taylor’s kind care, to go alone. Your letter, however, has relieved all my pecuniary difficulties, and we shall now go altogether or remain together. The love of you all in thinking of and caring for me quite overwhelms me, as I see it to be the Lord’s love in and through you all. He not only feeds us in this wilderness, but also provides for the school, so as to overwhelm me with a sense of his care over the most unworthy of his servants. My wonder is, how it is possible for me to love him so little. Since I left England, this is the first purpose I really thought desirable, that the want of sufficient money has put a stop to; and this you see but for a moment; not but that I can get money at any time, but I am determined not to borrow money till my affairs come to the utmost straits, and then only for the simplest necessaries.
I have received a letter from England, which gives me a painful impression of the state of most of the religious societies. Indeed, I fear they cannot stand on their present basis. May the Lord gently lead them right. The spirit of compromise to gain the world has ruined all; yet are there some sweet spirits amongst them. I would rather have the love that could love amidst a thousand faults, than the zeal that will endure but one. Some, I know, would call this a sickly sort of feeling, but the more I see of their fiery condemnation and sarcastic scorn, the more I am sure it is not of Christ. It is only turning the truth of God into a sort of chimney for the escape of nature’s pride and passion.
My second plan for going to Aleppo has been defeated by my having heard a very bad account of the Arab Sheikh of the Caravan. The Lord graciously gave me an opportunity of seeing his true character before I was alone involved with him in the desert, where, indeed, you are fearfully at their mercy, and where they have so many means of oppressing you.
Dec. 29.—How gracious it was of the Lord to send me your letter, just before expense became inevitable, for either for the journey, or for shutting up; you must expend money, as during the time of the plague raging, you can obtain nothing, not even bread, and, if you could, you would be afraid to use it. What unspeakable peace it brings to the soul to have Jesus to look to, and to know that his eye is not averted, though all seems dark. Blessed doctrines of grace! how they comfort when the soul would sink under sin: to know that for Christ’s sake we are pardoned. Yea, though we have played the harlot with many lovers, the Lord has restored us, and decked us for his bride against the day of his espousals. Oh what a day, the day of the marriage supper of the Lamb will be, may our hearts be waiting for it, with holy expectation. Pray for me that my faith fail not, nor my Lord’s love even appear little in my eyes; but that I may always be enabled to say, “Though he slay me yet will I trust in him.” If it be, that all my hopes finish, may his holy blessed will be done. I often wonder how he keeps up my hope as he does; but still I do hope even against hope: and I would call upon you, and all my dear friends, brethren, and sisters in Christ, to rejoice with me at the prospect of that blessed day which is dawning upon us, when we shall see our beloved as he is, and dwell with him for ever, when our vile bodies will be changed and made like unto his glorious body, when the whole number of his elect family will be completed, and we shall reign with him in glory.
Jan. 16, 1832.—My dear little boy, Frank, is just laid down in a fever, so I cannot now go to Aleppo. Thus the Lord frustrates all our plans and purposes.
THE END.
FOOTNOTES:
[5] See “Narratives of two Families exposed to the great Plague of London, 1665; with Conversations on a Religions Preparation for Pestilence,” and “God’s Terrible Voice in the City,” by Vincent; both republished by Rev. J. Scott, of Hull.
[6] And yet what security is afforded by a present abatement of the visitation? In Glasgow, cholera was regarded as departing, and all but departed. The number of cases has since risen, for some time, to above 300 at once, and the deaths not seldom to between one and two hundred a day, in a population small compared with that of London.
[7] Chap. xxiv. ver. 5.
[8] Rev. ii. 2.
[9] Impossible—within three days of Aleppo must be meant.
[10] We have since discovered, by a survey of the Tigris, that in its present state it will be only navigable to Mosul during seven months in the year, from ledges of rock that pass across the river.
[11] See Record, Oct. 1, 1829.
[12] It has since been so high as 118 in the shade, and 158 in the sun.
[13] A Capidji Bashi is a messenger of the Porte, to collect money, or bear especial messages of any sort.
[14] All this was wrong; they were treacherously robbed and murdered, Mr. Jas. Taylor, Mr. Aspinal, a merchant of Bombay, and Mr. Bawater, formerly, I think, in the marines.
[15] They have 3,362 congregations, whereas the most numerous body besides has but 1,946. See Miss. Register.
[16] Descendant of the Prophet.
[17] This is the only mode in the East by which any estimate of the population can be attempted. They count the number of houses, and allow one with another, five souls to each house. Some contain many more, and few contain less, so that even thus, it can be but very imperfectly ascertained.
[18] Muleteers.
[19] Patriarch.
[20] This affords us unfeigned joy, as we had heard from one who was with him in Cazan, an account that made us a little anxious about him.
[21] This is the Armenian whose history I gave a little account of before, as the son-in-law of the richest merchant in Baku, who has given up all the prospects of his connection with his father-in-law, which are very considerable, to endure afflictions with the people of God. This young Armenian is another proof of the immense importance of having those to bear testimony to the power of the Spirit’s work in regenerating the soul in the image of him that created it, from among themselves. The people can see in him the contrast between the past and the present man. They have also a knowledge of the peculiar modes of thinking and feeling among those with whom they have been educated, and been in the closest terms of intimacy with from their infancy, that they cannot have with foreigners.
[22] Hillah is a small town on the river Euphrates, a little below the ruins of Babylon. It was built in the year 495 of the Hegira, or 1115 of the Christian era, in a district called by the natives El Aredh Babel; its population does not exceed between 6 and 7000, consisting of Arabs and Jews, there being no Christians, and only such Turks as are employed in the Government. The inhabitants bear a very bad character. The air is salubrious, and the soil extremely fertile, producing great quantities of rice, dates, and grain of different kinds, though it is not cultivated to above half the degree of which it is susceptible,—See Mr. Rich’s Memoirs on the Ruins of Babylon.—Editor.
[23] The whole of those who took down the boats died.
[24] The caravan they went by suffered the most complicated misery both from the flood and the plague, and never succeeded in prosecuting the journey.
[25] He died afterwards—he was the one mentioned in my former Journal as having come from Shiraz.
[26] Both he and his brother died.
[27] Most of them were driven back by the increase of the waters without.
[28] I have heard of eight thus buried in one house, or rather belonging to one family, the remains of which are come to reside next us in a house, where those who had the charge of it are dead.
[29] Those two died.
[30] This servant was an old servant of Mrs. R.’s, and came out with us, and was much attached to dear Mary.
[31] Constantinople.
[32] It is on account of the great heat in the summer that the houses in Bagdad are built with flat roofs, to which the inhabitants all move up at sunset, to dine and spend the night.
[33] All these reports were mere fables, got up for the purpose of deceiving the people.
[34] We heard afterwards that the state of his health and the lawlessness of the city prevented his getting access to his treasure.
[35] Karakoosh is a small town within twelve miles of Mosul, containing about nine hundred houses, inhabited entirely by Syrian or Jacobite Christians, many of whom are become Roman Catholics. They speak Syriac, but so corrupted, that it is with great difficulty they understand the Syriac of the Scriptures. There are seven churches, four of which belong to the Roman Catholics, and the remainder to the Jacobites. The road between Karakoosh and Mosul, passes through the striking remains of Nineveh.
[36] This report of the provisions of the city appeared, in the sequel, to be unfounded.
[37] Cellars under ground, to which the inhabitants of Bagdad retire during the heat of the day, from the months of June to September.
[38] This word Ghiaour, or infidel, is applied by Mohammedans to Christians without the least intention of personal offence; and what is still more extraordinary, the Christians commonly designate themselves by the same appellation.
[39] By whom authorised, of God or of man?
[40] About five-pence a pound.
[41] I use this term, though in its sense of national churches, I think it absolutely unscriptural.
[42] Matt. xix. 28, 29; Luke xviii. 29, 30.
[43] The bankers in Turkey are generally Jews, and possessed of great wealth.
[44] Eph. v. 2.
[45] 1 Pet. ii. 21.