$B MDh tiMT 
 
THE LIBRARY 
 
 OF 
 
 THE UNIVERSITY 
 
 OF CALIFORNIA 
 
 PRESENTED BY 
 
 PROF. CHARLES A. KOFOID AND 
 
 MRS. PRUDENCE W. KOFOID 
 
JORDAN AND THE KHINE ; 
 
 \t nBt m)i t\t SSest. 
 
 FIVE YEARS' RESIDENCE IN SYRIA, 
 
 FIVE YEARS' RESIDENCE IN GERMANY. 
 
 BY THK 
 
 REV. WILLIAM GEAHAM, 
 
 IffTovQ XptoToc x^^C '^^'- <^i]fipov o avTOQ, KOI eIq tovq alutyaQ. 
 "RRALLKTN! ERUBRRAI.L! ER IMMEB ! ' 
 
 LONDON: 
 
 PARTRIDGE, OAKEY, AND CO., 34, PATERNOSTER ROW ; 
 
 AND 70, EDGWARE ROAD. 
 
 1854. 
 
'ADDINGTON. 
 

 TO MY WIFE, 
 
 THE FAITHFUL PARTNER OF ALL MY JOYS AND SORROWS, 
 
 BOTH IN THE EAST AND THE WEST, 
 
 THIS BOOK 
 IS, WITH DEEP THANKFULNESS TO GOD FOR HIS GIFT, 
 
PREFACE. 
 
 I, The name of my book is intended to symbolise the two 
 great divisions of the human race, whose customs, manners, 
 and civilisation are so different from one another. The Jordan 
 is associated with the deepest, holiest feeKngs of our nature, 
 and is interwoven with the religion, the psalmody, and the 
 devotion of the whole Christian world; it is the river of 
 sacred story, on whose banks have been transacted the greatest 
 events recorded in the history of our race the redemption of 
 mankind, and the wars of the Crusades. How instructive the 
 voice of its waters ! Judaism, Christianity, and Islam are at 
 home on the Jordan. And oh, how various the events, how 
 wonderful and glorious the chain of Divine Providence, ever 
 one, though diverse and many-coloured as the rainbow which 
 bespans the world. How numerous the sages and wise men, 
 the kings, priests, and prophets, the saints, warriors, and 
 heroes, who, from Melchisedec the King of Salem, to Gobat 
 the Bishop of Jerusalem, have illustrated history and glorified 
 or degraded humanity on the banks of the Jordan ! But the 
 Rhine ! The Rhine is, without doubt, the noblest, most cele- 
 brated, and most historical river of the West. It lives in the 
 thousand legends of the olden times of brave knights, fair 
 ladies, and enchanted castles ; it is nanjed in the ten thousand 
 patriotic songs of Fatherland ; it is synonymous with many 
 healthful and delicious wines ; and, from the legions of Varus 
 to those of Napoleon, it has been associated with the victories 
 
and defeats of the Roman empire. It is, therefore, a suitable 
 companion for the Jordan, and shall be associated with the 
 fortunes of my book. 
 
 II. The form ? Answer : I choose the form of Chapters 
 and Journals, because I wish free scope for my thoughts. I 
 wish to use all things what I have read, what I have seen, 
 and what I have heard reason, imagination, and reflection. 
 I would use history, philosophy, and religion; the customs 
 and laws of nations ; criticism, poetry, and superstition ; every- 
 thing that comes in the way of a man who has travelled much 
 and read more. I would use it all for the objects which I 
 have in view in this book. 
 
 III. What are these objects ? The illustration and defence 
 of the Word of God. This is the main object of the author, 
 and he would direct the attention of the reader to the 
 Chapter on the Customs connected with the human body 
 especially, to the Journals on the Rationalism of Grermany, and 
 to the general spirit of the whole, as confirming this assertion. 
 Again, I seek to give the British nation a true and exact 
 description of Orientalism. This is no book of travels ; it is 
 a book of life. It is not the record of what I passed through, 
 but of what I lived in. How many books of travels have 
 appeared since I went to Damascus ! And most of them owe 
 all that they contain about Damascus to the missionaries, or 
 the scanty information of muleteers. It must be so. A tra- 
 veller arrives in that city, he has no friend in it, knows not a 
 word of the language, his interpreter, too, can neither trans- 
 late nor put together correctly a single sentence ; how can 
 he know anything of the people ? He is asked to spend a 
 day with the missionaries ; he accepts the invitation, pumps 
 them thoroughly ; and, in the forthcoming book of travels, 
 Damascus occupies a conspicuous place ! My aim is difierent, 
 and I hope my qualifications also. I refer the reader to the 
 
Chapter on " An Oriental City as it is," and beg him to com- 
 pare it with what he may have read on the same subject. As 
 to the Journals, my object is to give my fellow-countrymen 
 an idea of Germany as it is ^the black and the white the 
 faith and infidelity the prodigious labours, and the still 
 more prodigious imagination of that plodding philosophical 
 race. The subjects are miscellaneous, and were suggested by 
 the occurrences of the day, or the quiet meditations of the 
 evening. Those who expect to find in Journals nothing but 
 the simple records of mental experiences, wiU probably find 
 little pleasure in mine, inasmuch as they take in a much 
 wider range. They include glances at the hidden life of faith 
 in the soul, and the outward hopes of the church and the 
 creation the obstinacy and the inveterate infidelity of the 
 Jews, as well as God's purposes in them ^the great apostacy, 
 which is the Papacy, and the man of sin which is its head, as 
 well as the coming of the Lord to destroy them the state of 
 Popery and Protestantism in Germany ^the German theories 
 of reasoning, rationalism, and inspiration their philosophies, 
 their poetry, and their history, as well as the peculiarities of 
 their social and domestic life. There is, also, an occasional 
 reference to the East, inasmuch as the impressions which it 
 made on me remain indelible, and occupy no small portion of 
 my heart. There is no lack of variety, and I can only lament 
 my inability to do justice to such vast and varied materials. 
 
 lY. But it is asked. What do you think of Turkey and the 
 present war ? My dear friend, the question involves many 
 others, and to answer them all fully would require a volimie. 
 We are willing, however, to consider a few of the most im- 
 portant of them, giving our opinion in the briefest manner 
 
 1. What is meant by the Turkish Government ? It means 
 the Government of the House of Othman, in Constantinople, 
 
over kingdoms and provinces acquired by plunder and con- 
 quest. Tlie Turks are a small horde of warlike barbarians, 
 wbo for centuries have subjected to their power Christians, 
 Jews, and Moslems. Their dominion is not merely that of one 
 religion over another, but also of one nation over many nations. 
 The Egyptians, Syrians, and Greeks, be they Moslems, 
 Christians, or Jews, detest the Turks as foreign conquerors 
 and oppressors. The Turkish Government in Damascus is as 
 foreign, and detested as the French Government in Berlin 
 was. Everything shows the rule of a stranger. The Pasha, 
 and his clique from Constantinople, speak Turkish, while 
 Arabic is the language of the people ; therefore, his commands, 
 his edicts, his courts of justice, must be administrated by 
 agents and interpreters. A few years ago, the Damascenes 
 rose up and burned the palace of their Pasha, as a proof of 
 their detestation of foreign tyranny. 
 
 2nd. Is there religious liberty in the Turkish empire ? 
 Among certain classes there is, and the principle is making 
 progress. It is a fact that there is a great body of Protes- 
 tants in the empire, and their numbers and influence are 
 increasing rapidly, and to them we mu^t look for the true 
 principles of religious liberty. A Protestant missionary 
 labouring among Jews and Christians has more liberty in the 
 Turkish empire than in any other country, save England, 
 America, and Belgium. You may labour in Damascus abxm- 
 dantly among Jews, Papists, and Greeks ; they are all equally 
 dogs and swine, though of a different aspect and colour, and 
 whether a few of them change their colour or not, makes no 
 difference in the mind of the Moslem ruler. But touch not 
 the true believer at your peril ! The Moslem who changes 
 his religion must, by the law of the Koran, die the death, 
 and he shall die to this day with infallible certainty, notwith- 
 standing all the rumours and plaudits that have been raised 
 
about the religious liberties of the East. In this respect the 
 Moslems are as much persecutors by principle as the Papists 
 themselves. The Pope, the Grand Duke of Tuscany, and the 
 Commander of the Faithful, are of one mind in this matter. 
 I now, therefore, put the question to the British nation and 
 government, " Is it lawful for a Moslem to become a Chris- 
 tian in the Turkish empire ? Is he sure of his life and pro- 
 perty if he does ? " I assert that to this hour both these 
 questions must be answered in the negative ; and now is the 
 time, when our fleets and our armies are propping up the 
 tottering throne of the Osmanlis, to secure in its fullest ex- 
 tent the great principle of religious liberty. We must do it, 
 or it will never be done ; Russia will not guarantee liberty of 
 worship ; she is tyrannical in church and in state a fierce, 
 a murderous persecutrix of the truth of God as well of as all 
 dissentients from the established religions. 
 
 3rd. What is meant by maintaining the integrity of the 
 Turkish empire ? Nothing whatever. It is high-sounding 
 verbiage. To keep the Russians out of Constantinople is 
 another matter, and we know what it means. The integrity 
 of the Turkish empire ! Where is it ? The French claim 
 the right of protecting the Papists, the Emperor of Russia 
 claims the right of protecting the members of the Greek 
 church, and we have established a consul at Damascus to pro- 
 tect the Jews ! Yet these are all subjects of the Porte ! 
 Has not every consid and consular agent (and their name is 
 legion), even from the pettiest kingdoms of Europe, the right 
 to protect all their servants and employees from all kinds of 
 taxation and government control ? Is not every European of 
 whatever name, and all who can in any way claim to be Jus 
 servants, were it only by sweeping his court once a year, 
 exempted by positive treaties from the taxation and control of 
 the Turkish government ? This may be all right and neces- 
 
sary, but it is not like independence, and without independence 
 it will not long retain its integrity. The integrity of the 
 Turkish empire ! We, the English, have dismembered it, and 
 shoidd other circumstances arise we would, without com- 
 punction, dismember it more and more. Who gave Greece 
 its independence ? We did so, by dismembering the empire of 
 the Osmanlis ; Egypt is nearly independent, and we made it 
 so. Are we not by a kind of quiet prescription establishing 
 our right to the navigation of the Euphrates ? Would it be 
 any dismemberment of the empire were England on certain 
 terms to become masters of Egypt ? By no means. The 
 Pasha pays the Porte a certain number of purses annually, 
 &c. ; now were we to provide for the Pasha as we do for the 
 princes in India, would the Porte not as willingly receive the 
 purses from us as from him ? Undoubtedly ; and his High- 
 ness would be more regularly paid. For more than a century 
 the Turks have been receding before the civilisation and 
 warlike power of the West ; nor should it cause us many 
 regrets if their empire was entirely broken. But 
 
 4th. Is it not possible to regenerate the Turkish nation by 
 making them a great reforming, progressing, civiKsing king- 
 dom ? I think it nearly impossible. (1.) Their religion is 
 opposed to progress, and must be overthrown in the first 
 place. (2.) Then the vigour and force of the Turks lie in 
 fanaticism alone ; if this is inflamed and strengthened they 
 are invincible. If you fanaticise them, civilisation is impos- 
 sible ; if you destroy their fanaticism, the foundation of their 
 empire is destroyed. (3.) The Turks are a small minority of 
 the population, and have been so long accustomed to domineer 
 over all others, that they never will, in my opinion, voluntarily 
 submit to civil equality with the other nations and religions. 
 They will submit only to the conqueror, as they do in India. 
 (4.) Besides, the Christians are still subjected to double taxa- 
 
tion ; all the offices of state are filled with Moslems ; and 
 the imperial armies, under the standard of, the prophet, must 
 be taken exclusively from the dominant religion. These are 
 some of the impediments which stand in the way of Turkish 
 progress and civilisation, and till I see other reasons than I 
 have yet seen, I must believe them to be insurmountable. 
 
 5th. But what are to be the issues of the war ? God alone 
 knows, and we can commit our ways only to Him, as the 
 Redeemer of His church and the Governor among the nations. 
 It is possible that the threatened wars and commotions may 
 be only the precursors of the King and the kingdom of 
 righteousness and peace. The eye of the church has been 
 opening of late to the glories of the millennial kingdom, and 
 we cannot desire too earnestly that the fond aspirations of 
 those students of prophecy may be true who look forward to 
 the speedy coming of Christ in His glory. But apart from 
 the prophetic hopes which sustain us in the season of adversity, 
 it may be well to consider the human probabilities which seem 
 to arise out of the present political combinations. It is 
 probable, if in the decrees of God the hour of Turkey be not 
 come, that the allies may prop up the government and post- 
 pone the overthrow of the empire for eighty or one hundred 
 years ; it bears, however, the death- wound in itself, and in 
 due time it shall be overthrown or break up of its own accord. 
 It is melancholy that in the present war the Turks are in the 
 right and the Russians are in the wrong the enemies of our 
 Lord Jesus Christ are the defenders of treaties and the laws 
 of nations, and the professors of Christianity the violators of 
 both ! But He was betrayed to the Jewish rulers by one of 
 His friends ! It is painful and very grievous that justice and 
 the force of circumstances should have made it necessary for 
 England to defend the Turks. But we are acting out our 
 part in the great drama of history, and are no doubt, as a 
 
nation, under the leading of Divine Providence. It seems 
 strange, however, that the most Protestant nation in the 
 world should be at the present moment so unequivocally 
 favouring the pretensions of Popery, and that the most 
 Christian nation on earth should be preventing the destruc- 
 tion of the mortal enemies of the gospel. France and 
 England are now united ; and it seems likely, though contrary 
 to our institutions, our character, and our history, that political 
 combinations may make aristocratic England the patron of 
 democracy and rebellion throughout the world. If the war 
 becomes general, and the Continental courts league themselves 
 against us, the conflagration will encompass the world, and it 
 is impossible to anticipate what the end may be. In a bloody 
 and prolonged struggle the principles of self-defence may 
 compel us to side with nations against their princes, until, in 
 the wars of classes the many against the few, the deceived 
 and trampled upon against their tyrannical deceivers ^the 
 demon of revolution shall have shaken every kingdom on the 
 Continent. The spirit of revolt shall proceed from conser- 
 vative England and inflame aU the nations of the world. 
 Our ships shall touch the shores of Italy, and a few procla- 
 mations about unity, liberty, and independence shall set the 
 Peninsula in a blaze. A million of warriors and liberators 
 shall in less than three months, under the protection of France 
 and England, rise up against their tyrants in the Italian 
 plains. The Pope, more detested than all other sovereigns, 
 shall leave Rome to return no more ; the tyrant of Tuscany, 
 dethroned and banished, shall find a refuge in the British 
 isles ; the hated dominion of Austria in that classic country 
 shall fall, and Italy, regenerated and united, shall take her 
 place among the nations of the earth. Meanwhile our agents 
 and our money have reached the ancient kingdom of Hungary 
 there is hope held out to the oppressed ! there are leaders 
 
to guide the movement, and money to pay the ti'oops ! It is 
 enough. The repressed nationality springs into existence, 
 and five millions of heroic men, long oppressed by the House 
 of Hapsburg, proclaim their independence and war to the 
 death against their oppressors. Austria shall have enough to 
 do without sending armies against the Turks. It is not im- 
 possible that she may sink in the struggle, and it is impossible 
 that a worse system of oppression should rise up in her stead. 
 But Poland ! yes, Poland, partitioned by her neighbours, has 
 heard that England and France are at war with her enemies 
 and oppressors, and the spirit of that heroic nation, which 
 more than once saved Europe from barbarism and Islam, shall 
 burst forth into fearful conflagration. Two words, one from 
 France and another from England, would reunite fifteen 
 millions of men, who have a country, heroic valour, and a 
 historic name ! There will be work for Russia at Warsaw as 
 weU as beyond the Danube. But would England, the friend 
 of the oppressed and the bulwark of order, liberty, and justice, 
 unchain the demon of democracy to overturn the stable foun- 
 dations of the whole social edifice, and cover the civilised 
 world with anarchy and blood? Answer: England will 
 shrink from nothing necessary to preserve her existence ; and 
 there are many mighty spirits in her who would willingly 
 do the work in the name of liberty and a righteous retri- 
 butive Providence. It must and wiU come to this, if the 
 Continental powers join Russia and the war becomes long and 
 bloody. Such is the position of England, and the force of 
 political circumstances will not allow her to shrink from it. 
 
 5th. But what if Russia should succeed in the war ? The 
 consequences would be many, of which I may mention the 
 following : (1.) All the movements of liberty and progress 
 which are beginning to take place in the Orient would be 
 arrested ; the Turks are, on the whole, as civilised as the 
 
Russians, and latterly have become more tolerant to those 
 who differ with them on the subject of religion. (2.) The 
 taking of Constantinople would not advance Christianity so 
 much as many think ; the Turks would still remain, and the 
 sword is no justifiable means of conversion. (3.) It would 
 destroy the independence of Greece. (4.) It would seriously 
 endanger our Indian possessions, and give the Russians the 
 means of becoming the first maritime power in the world. 
 (5.) It would deliver the Christians from cruel masters, who 
 have long insulted and plundered them, but it woidd probably 
 give them harder masters under the Christian name. Never- 
 theless, I have no doubt the Oriental Christians would wish 
 the Russians to succeed in the present struggle. (6.) It 
 would not augment the power of Russia so much as is 
 imagined, inasmuch as she would have ten milKons of 
 enemies as a thorn in her side, and it seems impossible for 
 any government to tmite and harmonise so many different 
 nations and languages. Besides, if the Turldsh Empire were 
 broken up, Russia could not appropriate aU the spoil. England 
 would make arrangements with the Imperial house of Otto- 
 man for Syria and Egypt at least, while France and 
 Austria would, in self-defence, seize their portions of the 
 plimder. 
 
 6th. But what about the Greek nation ? There are still 
 five millions who speak the language of Homer and Herodotus, 
 who also inherit the pride, subtlety, and valour of their 
 fathers, and who might be supposed to act a conspicuous 
 part in the bloody drama of Oriental history. This people, if 
 united under one head, and resolute to re-assert their ancient 
 glory, might turn the scale between the contending parties, 
 and sfe- establish in the nineteenth century the throne of 
 Constantine. They have also a better right to Constantinople 
 than the Turks ; and could a strong independent Christian 
 
empire be established on theBosphorus, it would be for religion, 
 civilisation, and tbe progress of the human race, one of the 
 most glorious events of history. Are the Greeks capable of 
 this ? I doubt it very much. 
 
 The Greeks are not fully independent, and they are divided 
 into many parties, who hate each other cordially. There is 
 an English party, a French party, a Russian party, and the 
 protecting powers who guarantee their national existence 
 have become the means of diminishing the national force. 
 No doubt there is a large body of Greeks in Greece, and 
 elsewhere, who long for the restoration of the Byzantine 
 Empire, and who consider this the best way of arresting the 
 ambitious steps of Russia. These are enthusiasts, and deceive 
 themselves. Every movement of the Greeks at the present 
 moment, and in their weakness and divisions, can be only 
 ruinous to the nation, and the Russian agents who are so 
 busy with their promises and their gold, may be the means 
 of breaking the kingdom to pieces. - Let us hope that Greece 
 may yet arise from the dust of its present ruins ! And that 
 the future may bear some resemblance to the glory of the 
 past ! In the meantime we must await the decisions of 
 Divine Providence with patience and hope. "We know there 
 is a righteous Ruler over the nations, who can turn the hearts 
 of men like the rivers of water to run into the ocean-current 
 of His purpose of love. The threads of the wondrous web 
 of providence centre in His throne ; and however perplexed 
 and entangled the events of history may appear to the dim 
 eye of reason, they are all subordinated to the will of our 
 Father who is in heaven. 
 
CONTENTS. 
 
 ^t |0tkn. 
 
 INTRODUCTORY CHAPTER. r 
 
 I. Differences between the East and the West in general. II. Soir.e of 
 the chief Causes of these Diversities, viz. : 1st. The Influence of the 
 Pulpit; 2nd. The Press ; 3rd. The Bar; 4th. Steam, Eoads, Means 
 of Communication ; 5th. Union, Societies ; Cth. Religious and Politi- 
 cal Liberty. III. Distinguishing and attractive Peculiarities of the 
 Land : 1st. It is the Land of Antiquities ; 2nd. It is the Land of 
 Literature ; 3rd. It is the Land of Great Wars ; 4th. It is the Land 
 of the Bible ; 5th. It is the Land of Prophecy; 6th. It is the Land of 
 a peculiar People and of peculiar Promises 
 
 CHAPTER II. 
 
 :. Illustrations of Scripture : 1st. General Observations ; 2nd. The 
 House of the Forest of Lebanon; 3rd. The Cedars of Lebanon; 
 4th. The Sides of Lebanon ; 5th. The Roots of Lebanon ; 6th. The 
 Violence of Lebanon; 7th. The Glory" of Lebanon; 8th. "The Skin 
 of the Teeth " Dlustrated. II. The Inhabitants of Lebanon : First, 
 The Maronites ; Second, The Greeks. The Two Parties compared : 
 1st. As to Literature; 2nd. As to Secular Employments; 3rd. As to 
 Preparatory Training ; 4th. As to Character in General. Monastic 
 Institutions considered : 1. As to unnatural Crimes ; 2. As to Piety 
 and Charity; 3. In Reference to Civilisation. III. The Druses of 
 Mount Lebanon particularly described. IV. Various particulars : 1st. 
 The Eoads ; 2nd. The Terraces ; 3rd. The Animals ; 4th. The 
 
 Villages and Houses 23 
 
 b 
 
XVlll CONTENTS. 
 
 CHAPTER III. 
 
 BAALBEK. 
 
 Introduction; General Scenery: I. The Walls; The Stones; The 
 Quarry. Who built Them ? II. The Temples : 1st. The Little Tem- 
 ple described. 2nd. The Temple of the Sun described. 3rd. The 
 Polytheon described. III. An historical sketch of Baalbek. IV. Ee- 
 flections : 1st. The permanent Character of Localities ; 2nd. The 
 partiality of History ; 3rd. The strength of Eeligious Convictions ; 
 4th. National Character; 5th. An Evening Scene ...... 50 
 
 CHAPTER IV. 
 
 DAMASCUS. AN EASTERN AND A WESTERN CITY COMPARED. 
 
 1st. As seen from above; 2nd. As to Smoke and Clouds; 3rd. The 
 Approach to tlie City described ; 4th. Suburbs, ViUas, single Houses ; 
 5th. Life, motion, stir, business, confusion; 6th. "The laying out and 
 disposition of the City; 7th. Compared as to Hotels and Public Build- 
 ings; 8th. As to Literature, Books, Paintings, Fine Arts, &c. ; 9th. 
 As to Knowledge, current Literature, Newspapers, &c. ; 10th. Com- 
 pared as to public Amusements ; 11th. The Veiled Ladies ; 12th. A 
 Peep into the Streets of Damascus 07 
 
 CHAPTER V. 
 
 THE CITY OF DAMASCUS AS IT IS. 
 
 The City of Damascus described exactly as it is : I. The Walls. II. The 
 general Plan of the City. III. The Streets : 1. Their Dirt ; 2. The 
 Dogs ; 3. The Varieties and Extremes in the Streets ; 4. A strange 
 Scene in the Streets ; 5. Everything public in the Streets. IV. The 
 Houses: 1. The Materials; 2. General Plan and Purpose; 3. The 
 Doors, Keys, &c. ; 4. The Court ; 5. The Rooms ; 6. The Harem ; 
 7. The Roofs ; 8. The Baths / 86 
 
 CHAPTER VI. 
 
 THE JEWISH MISSION IN DAMASCUS. 
 
 A. The Origin of the Mission: I. The Claims of the Jews; II. The Mis- 
 sion proposed. B. Missionary Difficulties; I. The Language; II. 
 The Habits of the People ; III. The Climate ; IV. Corrupt Christi- 
 anity; V. Civil Government; VI. Family Difficulties; VII. Jewish 
 
Fanaticism ; VIII. The Missionary is Alone ; IX. Much is expected 
 from a Missionary ; X. What Converts have you made ? C. Missionary 
 Labours; What are they? I. Acquiring the Language ; II. Preaching 
 the Word; III. The Distribution of Books ; IV. Intercourse with the 
 Jews; V. The Use of the Press; VI. Schools. D. Missionary Suc- 
 cess : I. Among the Jews ; 1. Great Movement among the Jews ; 2. 
 Noble specimens of Converted Jews; II. Among the Heathen; 1. 
 The Noble Nature of the Enterprise ; 2. Have the Missioriaries found 
 Access to the People ? 3. Special Examples given; 4. The American 
 Board of Missions ; 5. Subsidiary Objects 
 
 CHAPTER VII. 
 
 CUSTOMS OF THE ORIENTALS CONNECTED WITH DRESS AND THE 
 HUMAK BODY. 
 
 A. General Observations on Dress, and the Differences between the East 
 and the West regarding it. I. The Orientals require less of it than 
 we do. II. The Nature of the Garments is different. III. They do 
 not Change their Garments as we do. IV. They Dress more richly 
 than we do. V. Oriental Tailoring described. VI. Dress a Charac- 
 teristic of the Human Eace. VII. Garments Tj'pical : Coloiu^; 1. 
 White; 2. Black; 3. Green; 4. Blue; 5. Purple; 6. What Colour 
 prevails in Damascus. VIII. Two Garments generally necessary. 
 
 B. The various Parts of Dress described as at present worn in Damascus; 
 Customs; Illustrations of Scripture. I. The feet; 1. The Foot-di-ess 
 described; 2. Sandals and Shoes distinguished; 3. Laying off the 
 Shoes ; its various Significations. II. The Loins ; 1. Trousers, 
 Breeches, Pantaloons, Sherwal ; 2. The Girdle or Zinnar described ; 
 3. The Uses of the Girdle. III. The Breast, Shoulder, Arms, and 
 Neck; 1. Customs connected with the Bosom ; 2. Customs connected 
 with the Shoulder; 3. Customs connected with the Arm ; the Bare 
 Arm ; Tattooing on the Arms ; Ornaments for the Arms. IV. The 
 Hand ; 1. Peculiar meaning of the word Hand in the East; 2. Kissing 
 the Hand; 3. Laying the Hand on what they Swear by; 4. Striking 
 with the Hand; 5. No Gloves used in the East; 6. Saluting with the 
 Hand; 7. Washing the Hands ; 8. The Eight Hand more Honourable 
 than the Left; 9. Dyeing or Staining the Hands. V. The Head 
 1st. The Head-dresses described; 2nd. The Hair; I. Shaven-off; 
 2. Denotes fierce Passion ; 3. Anointing the Hair ; 3rd. The Beai'd 
 1. Uses of the Beard ; the History and Practice of Shaving ; 2. Swear 
 
ing by the Beard; 3. Dyeing the Beard; 4th. The Eyes; various 
 Customs described ; 5th. The Face ; Ear-rings, and Nose Jewels ; 
 various Practices connected with them : 6th. The Veil ; Varieties, 
 Nature and Uses 142 
 
 |0ttrnal at t|^ f pM. 
 
 JANUAEY. 
 I. The Angels' Song. II. Blessed be His glorious Name. III. The 
 German Christmas Tree. IV. Bernard's Hymn. V. Modem Deists. 
 VI. Jesus the Home of the Heart. VII. The Majesty and Perfections 
 of God. VIII. Transfiguratio. IX. Where is He to be found? 
 X. The Protestants of Hungary. XI. The Persecution of the Madiai. 
 Marks of the True Church. XII. A Letter from Hungary. XIII. 
 "Ov TE deoi (^CKiovoL veavlffKog reXevrjJ. XIV. The Fruitful Vine, 
 XV. Architecture. XVI. Tracts. XVII. Questions for the Pope . . 199 
 
 FEBRUAEY. 
 I. The Protestants of Hungary. II. The Prophetic Aspect of Christ's 
 Ministry. III. 'Apvlov 'A/jlvoq ItfUD- IV. The Character of the 
 Ancient Komans. V. German Professors ; their Character. VI. Jesus 
 the Ark of the Soul. VII. 'AyaTrr;; Questions for the Pope. 
 VIII. 'O vtoQ TOv 'AvOporrrov ; the Brother. IX. De Nativitate 
 Domini 226 
 
 MARCH 
 I. G. G. Gervinus. II. Thoughts on Missions. III. To the Memory 
 of my Son Edward ; 1. Notice; 2. Wandering Thoughts ; 3. Medi- 
 tation and Prayer; 4. He is not Dead but Sleepeth A Hymn; 
 5. Submission A Hymn, Heb. xii. 10 ; 6. Jesus the Life ; the 
 Eevealer a Hymn; 7. The Elder-Brother, Heb. ii. 14, 15 ; 8. Edward ; 
 9. The East ; Associations. IV. Walk in Love. V. The Week's Work. 
 VI. Scripture Illustrations. VII. The Pope's Love to his Neighbour. 
 A True Story. VIII. The Heavenly Mansions, John xiv. 2, 3. 
 
IX. Olivet; a Look after Christ. X. The Apocrypha; its Errors. 
 
 XI. The Ringing of Bells. XII. Titles of Honour; a Supper Party. 
 XIII. Longing after Jesus. XIV. The Grievous Wound. XV. Good 
 Friday; 1. A Popish Custom; 2. The Lord's Supper; 3. Solemn 
 Thoughts; 4. Hymnus Paschalis. XVI. The Tomb of Christ. 
 XVII. Travelling; National Characteristics. XVIII. The Jews; 
 Recapitulation. XIX. The Darkness before the Dawn a Hymn. . 24r. 
 
 APRIL. 
 I. Arabic Rhymes for my Son; 1. For the Lord's Day; 2. Morning 
 Hymn ; 3. For taking Medicine ; 4. Memorial Rhymes. II. The 
 Arabic Language ; Poetry ; the Oriental Imagination. III. Old Asso- 
 ciations. IV. Coin; Prayer Meeting, Popery. V. Brussels. VI. 
 Waterloo. VII. The Ascension. VIII. Mysteries of Nature ; Elec- 
 tricity ; the Force of "WUl. IX. The Spirit helpeth our Infirmities. 
 
 X. Questions for the Pope. XL Saturday Evening; Reflections. 
 
 XII. God is Love. XIII. Ministry, SiaKovia. XIV. 'O Xdyot,- tov 
 aravpov. XV. The Coming Glory, a Song. John xiv. 3 287 
 
 MAY. 
 I. " O that tlie salvation of Israel were come out of Zion." II. Adora- 
 tion. III. The Protestant Church on the Rhine. IV. A Jewish 
 Prayer for the Royal Family of England. V. On Liturgies in the 
 Church. VI. E/'pj/yTj vfup. VII. Jewish Objections; the Unity of 
 God. VIII. German Students ; Character ; A Song. IX. The Little 
 While. X. UevTTiKoaTri. XL The Conversion of the Jews. XII. 
 Augustine's Paradise. XIII. A Morning on the Lebanon. XIV. Cru- 
 elty to Animals ; the Lament of the Hare in 1575. XV. Jewish Objec- 
 tions ; the Prince of Peace. XVI. A Letter to a Roman Catholic ; 
 1. Lies ; 2. The Bible ; 3. Tyranny. XVII. From Nature up to 
 Nature's God. XVIII. The Little ChUdand the Father. XIX. Jesus 
 at the right hand of God 315 
 
 JUNE. 
 I. Early Love to Christ. II. The Jews ; Objections. III. Advice to 
 a Young Minister. IV. 'O Geoe Kal Uarrip. V. The Rhine. VI. 
 The Living Temple. VII. Thoughts on Turkey and the Turks. 
 
VIII. Ta k\Tri(6}xtva, "Things hoped for." IX. Freethinking 
 among the Jews. X. Arabic Anecdotes 359 
 
 JULY. 
 
 I. The Tempter. Matt. iv. 112. II. Antichristian Ehymes. III. 
 Morning Prayer. IV. Hie de Virgine Maria Jesus Christus natus est. 
 V. Superstition and Infidelity. VI. Jewish Objections. VII. On 
 reading the Life of Arnold. VIII. Dark Days. IX. Magnitudes and 
 Distances. X. Christian Joy. XI. The Mass and the Night Journey. 
 XII. Traditions ; Priestly Power. XIII. The Bible a Divine Song. 383 
 
 AUGUST. 
 
 1. My God. II. 'O KoafiOQ vfxac fxiffel. III. German Students; 
 Parting Scene. IV. Jewish Objections. V. Dl7li^""1li^, the Prince 
 of Peace. VI. Mm Troifivrj, One Flock. VII. Calvary. VIII. The 
 Meeting of Friends. IX, Polygamy in the East. X. The Female 
 Character in the East. XI. Religious and Political Changes in the 
 East; Hopes. XII. Exegesis; or, the Ass eating Thistles. XIII. 
 Love-tokens. XIV. Longing after God. XV. A Letter to Pope Pius 
 IX.; the Holy Scriptures. XVI. Germany; Peculiarities; Various 
 Particulars 407 
 
 SEPTEMBEK. 
 
 I. The Jews ; Stumbling-blocks. II. God is Near ! III. A Peep into 
 a German Meeting. IV. Faith and Opinions. V. The Countess of 
 Wieland The blessings of the Bible. VI. What are the Character- 
 istics of the Age? Politically: 1. The Yielding of Old Principles; 
 
 2. Democracy ; 3. The Turkish Empire ; 4. Gog and Magog ; 5. The 
 Three Leavens; 6. The Eeconstructed Image. Ecclesiastically we 
 have 1. The Missionary Spirit ; 2. The Two Poles or Parties ; 
 
 3. The Papal Aggression ; 4, The Study of Prophecy. VII. 'ETrra 
 TTVEVfiara, Seven Spirits. IX. 'AyuTr?) tov TrvEVfxaTOg, the Love of 
 the Spirit. X. An Oriental Scene ; the Blessings of Polygamy. XI. 
 KaraTravaie, the Rest. XII. The Hebrew Language. XIII. The 
 Dignity of Human Nature 44fi 
 
OCTOBER. 
 
 T. Wylie on the Papacy, in German. II. H ayairr) rov Xpiffrov 
 (Tvvi-)^Ei iifxoLQ, " Constraining Love, " 2 Cor. v. 14. The Pilgrim's 
 Song. III. The Jews ; Jewish Pecuharities. IV. What is Faith ? 
 V. Characters in the same Church Dean Swift and Dr. Pusey. VI. 
 For whom did Christ die? Scripture Expressions. VII. Prussian 
 Patriotism, Oct. 18th. VIII. 'O 6eoc i(TTiv ayaitr}. IX. Jewish 
 Interpretations, Genesis xlix. 10. X. Eejoicing in the Lord. XI. 
 Whom have I in heaven but Thee? XII. Loca Sancta; First Im- 
 pressions ; a Hymn. XIII. Why do I reject the Authority of the 
 Pope ? A Letter to a Romanist. XIV. Prayer 488 
 
 NOVEMBER. 
 
 I. The Doctrine of the Adyoe in both Covenants. II. The New Life 
 in the German Churches its Causes : 1. The Destruction of Eation- 
 alism ; 2. A Better Ministry ; 3. Missions ; 4. The King ; 5. Demo- 
 cracy ; 6. The Kirchentag. III. 'H afiweXog f/ aXridivr), the True 
 Vine. John xv. IV. German Literature Difficulties. V. The Rain 
 and the Thu-sty Ground A Hymn. VI. The Philosophical Ten- 
 dencies of the 18th Century 615 
 
 DECEMBER. 
 
 I. Angelology ; or, Thoughts on the Holy Angels. Objections Answered ; 
 1. The name, ' AyyeXog, and its applications ; 2. What do we know 
 of Angels ? 3. Objections to the Doctrines of Angels ; 4 Various 
 Questions concerning Angels. II. Klopstock : his Character and 
 Poetry. III. The Sighing of the Soul after Jesus. IV. Inspiration ; 
 German Notions. V. Wieland. VI. German Celebrity ; Learned 
 Men and Critics. VII. A Short Conversation on the Question, " Is it 
 not* possible to teach Theology profitably ?" VIII. The Pilgrim's 
 Wants and the Pilgrim's Song. IX. Dec. 25th, the Birth of Christ; 
 1. Prophecy and Promise ; 2. Offices ; 3. All Varieties meet in the 
 Manger. X. Are the Jews under a Curse? XL Hope; a Hymn. 
 XII. A Wish 535 
 
%\t l^rkii 
 
 I. INTRODUCTORY CHAPTER. 
 II. THE LEBANON. 
 
 III. BAALBEK. 
 
 IV. DAMASCUS. 
 
 V. DAMASCUS AS IT IS. 
 
 VI. THE JEWISH MISSION IN DAMASCUS. 
 VII. DRESS, AND THE HUMAN BODY. 
 
THE JOEDAN. 
 
 INTRODUCTORY CHAPTER. 
 
 I. DiiFerences between the East and West in general. II. Some of the chief 
 causes of these diversities, viz. : 1st. The Influence of the Pulpit ; 2nd. 
 The Press; 3rd. The Bar; 4th. Steam,Eoads, Means of Commimication; 
 5th. Union, Societies ; 6th. EeUgious and Political Liberty. III. Distin- 
 guishing and attractive pecuharities of the Land: 1st. It is the Land of 
 Antiquities ; 2nd. It is tlie Land of Literature ; 3rd. It is the Land of great 
 Wars; 4th. It is the Land of the Bible ; 5th. It is the Land of Prophecy ; 
 Cth. It is the Land of a peculiar People and of peculiar Promises. 
 
 I. In order to form a right conception of the East, and the 
 manners and customs of the oriental nations, I must in- 
 \dte you to detach yourselves, as much as possible, from 
 those in which you have been born and educated. Let judg- 
 ment and fancy check, yet sustain, each other in our delinea- 
 tions of what we have seen and heard ; and imagination, like 
 the lamp of Aladdin, transport us into the regions of the 
 sun, the birth-place of the human species. Behold, now, in 
 what a world you are. Everything is different from the 
 cold, conventional, European world you have left. The food 
 that you eat is different food, the sounds that you hear are 
 different sounds, and the eye opens upon the old world of 
 Abraham, and Isaac, and Jacob, unchanged and unchange- 
 
4 DIFFERENCES BETWEEN THE EAST AND WEST. 
 
 able, to you novel and altogether strange. Yet we have 
 some things in common with them ; we must all eat, both in 
 the East and in the West, and with the mouth too. We 
 both see with the eyes and hear with the ears ; the necessary 
 and fundamental actions of the body are, indeed, the same, 
 as they must be everywhere, else man would cease to be man ; 
 but the nonessential, far more numerous, and highly important 
 particulars, of which the sum total of our existence is mainly 
 made up modes, customs, usages, all that you can set down 
 to the score of the national, the social, or the conventional, 
 are precisely as different from yours as the East is different 
 from the West. They sit when you stand ; they lie when 
 you sit ; they do to the head what you do to the feet ; they use 
 fire when you use water ; you shave the beard, they shave the 
 head ; you move the hat, they touch the breast ; you use the 
 lips in salutations, they touch the forehead and the cheek ; 
 your house looks outwards, their house looks inwards ; you 
 go out to take a walk, they go up to enjoy the fresh air ; you 
 drain your land, they sigh for water ; you bring your daugh- 
 ters out, they keep their wives and daughters in ; your ladies 
 go barefaced through the streets, their ladies are always 
 covered ; you know and recognise your family when you see 
 them in public, they cannot distinguish wife, sister, or daugh- 
 ter from strangers. The veil covers and equalises all. Here 
 woman is a companion, there she is a slave ; here monogamy 
 prevails, there polygamy ; here the birth of a daughter is a 
 blessing, there it is deemed a curse ; here in the family, in 
 society, and in the state, the ideas of right and equality and 
 freedom prevail, there those of deference, submission, and 
 servitude. The son, the subject, the slave, the wife obeys ; sub- 
 mission unhesitating, unqualified submission is the stereo- 
 typed dogma of the whole eastern world. Here you are on 
 the move, you are making progress ; the thousand influences 
 
CAUSES OF THIS DIVERSITY. ,5 
 
 with which society here is interpenetrated and impelled 
 onward, are unknown in the East. There all is still. The 
 sea of life is unruffled, save where four wives dwell in the 
 same house, and their lord and master is from home. 
 
 II. Seeing, then, that society in the East and society in 
 the "West are so different, the question occurs to every tra- 
 veller and observer " What causes this diversity ?" Let 
 us attend to this question for a little. The social edifice, as 
 you see it in the British isles, or among the continental 
 nations, is not the result of a few simple, natural principles, 
 moving right onward in clear and uninterrupted develop- 
 ment ; no, it is the effect of the mightiest and most contra- 
 dictory forces known to man working for ages in the bosom 
 of society, each limiting and controlling its fellows, and each 
 seeking for the mastery itself. In the East now, as in former 
 ages, everywhere we behold single principles guiding the 
 destinies, and moiJding the character, of states and nations ; 
 with us, on the contrary, new and miheard of forces have 
 been added to those of antiquity, and the social body urged 
 by all manner of violent impulses, and interpenetrated with 
 fresh and invigorating life. Consider these all removed 
 from among us for a long series of ages, or you cannot even 
 approximate, in your thoughts, to the true condition of the 
 East. 
 
 1st. The influence of the Fulpit in the British isles is im- 
 mense. The weekly and daily preaching of the gospel, the 
 sanctification of the sabbath, the habits of church-going, 
 and pastoral visitation, bring the body of the population 
 into contact with the gospel. Thousands of sacred and sanc- 
 tifying influences flow from this fountain. Multitudes of 
 hard and stony hearts are softened and subdued by divine 
 grace ; and when this is not the case, the individually unap- 
 
6 THE PULPIT THE PRESS. 
 
 preciatecl influences of truth are manifested, in a general and 
 external way, by elevating tlie public morality of the land. 
 Christianity is, in fact, a living principle with you. It enters 
 into the life of the nation, working its way through the mass ; 
 correcting, ameliorating, consecrating everything it touches, 
 and shedding its heavenly radiance over every estate of man, 
 from the deep foundations of the multitude up to the gilded 
 pinnacles of royalty itself. In the East we have none of this. 
 The overwhelming majority are not Christian, are decidedly 
 and mortally opposed to Christianity, and deem no conduct 
 too scornful, and no treatment too vile and ignominious, for 
 the Christian dogs. Among the Christians themselves, the 
 gospel is not preached. I mean not merely our old gospel of 
 free grace, and justifying faith, and redeeming love ; I mean, 
 there is no preaching at aU. The priests are ignorant of 
 everything save to baptise the children and bury the dead. 
 Only one Greek priest in Damascus attempts to preach ; only 
 three sermons are preached annually in the cathedral church 
 of that city, and even these are bad ones. The teaching 
 the people is no part of the gospel ; the renewal of the nature 
 of man, the offices of the great Quickener, are neither known, 
 believed, nor preached. What would London, Edinburgh, 
 and Dublin become, in the course of ages, if only three 
 wretched sermons were delivered annually in their cathedral 
 churches ? 
 
 2nd. Yoit have also the Press, This is a mighty power. 
 The daily and weekly papers pervade the whole land. The 
 monthlies, quarterlies, and annuals, that in thousands and 
 tens of thousands flow from that teeming fountain, stir up 
 the dormant faculties to thought, and augment, while they 
 guide, the restless activities of the nation. This is unknown 
 in the East. The Arabic language is spoken by sixty mil- 
 lions of the human race, and there is at this time of the day 
 
neither a daily, weekly, monthly, nor quarterly journal in 
 that rich and noble dialect. What a field there is here for 
 the benevolence of British Christians. Let a number of 
 generous and Christian men imite to establish a weekly jour- 
 nal in this language for the eastern world ; let it embrace 
 the whole circle of Chambers', with the addition of a fervid 
 Christianity, and from Malta, as the centre, let it circulate, 
 free of expense, to the utmost bounds of the East. Thus 
 would you open a channel for faith and civilisation into the 
 heart and life of the Orient, and, at the same time, confer 
 the blessings of knowledge upon ignorant millions of your 
 fellow-creatures. 
 
 3rd. The Bar in England contributes, not a little, to the 
 formation of the national character. The debates in the great 
 council of the nation, when the laws are made or altered, are 
 watched with intense anxiety, by the public. In the making of 
 the laws, and in the courts of justice, where they are executed, 
 the greatest minds of the nation encounter each other in keen, 
 but ennobling, controversy. This man is praised, that man 
 is detested ; the public are interested, and an impulse is com- 
 municated to the popular feeling. There is no such thing in 
 the East. The law is the will of the Sultan ; the execution 
 of law is according to the good sense of the judge. The 
 cadi sits, like a tailor, in the corner of the court of justice ; 
 the mufti, with the Koran in his hand, sits by his side ; the 
 plaintiif kneels, and states his case ; the witnesses are sworn, 
 and give their evidence ; the judge, or cadi, delivers the sen- 
 tence ; and the executioner stands in court, ready to carry it 
 out on the spot. There is no jury, there is no arguing of 
 the case ; no impertinent questions are permitted on the part 
 of inquisitive advocates to disturb the tranquillity of the 
 judge. If he be a good and upright man, he decides accord- 
 ing to the principles of common sense and natural equity ; 
 
8 MEANS OF COMMUKICATION. 
 
 and tlie administration of justice has the advantages of being 
 cheap, speedy, and irresistible : if, on the other hand, as is 
 generally the case, the judge be corrupt, then the decision 
 will depend on the value of the presents. Among the Be- 
 daween of the desert the process may be still speedier. 
 " Jacob, is that your donkey?" " Yes, judge, it is mine." 
 "Joseph, is that your donkey?" " Yes, sheich, it is indeed 
 mine." " Executioner, come quickly, and give each of them 
 fifty on the bare back, for bringing an animal here without 
 knowing to whom it belongs, and in the meantime keep the 
 donkey for me." 
 
 4th. In England your Means of Communication with one 
 another, and with the whole world, are easy and rapid. The 
 land is intersected with roads. In the East, roads for wheeled 
 vehicles are unknown ; the footman, the donkey, or the 
 mxde, must carry your letters. The camel is your ship 
 through the desert sands, and everything proceeds in slow, 
 solemn, oriental style. You wish to cross the Lebanon, from 
 Beyrout to Damascus, the distance is about fifty miles, as the 
 crow flies ; you send for the muleteers, with whom you must 
 smoke a few pipes ; then spend a few hours in concluding the 
 bargain ; then spend a day or two in preparation ; then be 
 detained a day longer, by some unforeseen circumstance on 
 the part of the muleteers, which never fails to take place ; 
 then spend three days on the journey, and at last find your- 
 self safe in the city of Eliezer. In England you step into 
 a train, and your journey is over in five or six hours. 
 Japheth, the Enlarger, true to his character and the divine 
 promise (Gen. ix. 27), obtains the supremacy over his 
 brethren. Ood has enlarged the enlarger, piEi'h DTI^K J13'' the 
 tents of the long-favoured Shem are his possession, and Ham 
 is his servant. Even the heathen version is instructive 
 
UNION SOCIETIES, 9 
 
 " Audax omnia perpeti 
 Gens humana ruit per vetituni nefas ; 
 Audax lapeti genus 
 Ignem fraude mala gentibus intulit !" 
 
 5th. In England, you act upon the principle that Union is 
 strength. Your land is filled with societies, clubs, corpora- 
 tions of every name, and for every conceivable object. The 
 principles of benevolence and Christian charity express them- 
 selves in manifold societies and institutions in behalf of the 
 poor and the unemployed at home and abroad ; one society 
 meets, and a road is made or a bridge is built ; another com- 
 pany meets, and a railway is undertaken ; a literary society 
 treats you to a disquisition on taste, in which both Alison 
 and Longinus are controverted ; the venerable antiquarians 
 meet monthly to discuss old coins and Egyptian hieroglyphics ; 
 the arts and sciences have their institutions and assemblies. 
 See, there is a geological meeting, convened to discuss the 
 antiquity, if not the eternity, of the earth ; yonder the 
 agricultural chemists are analysing soils and manures in 
 order ta diminish human labour, and find a royal road 
 to the eatables of the earth. The various trades have their 
 meetings ; the merchants, the mechanicians, and the farmers, 
 have their meetings ; the lawyers, the parliamentarians, and 
 the clergy, have their meetings. There was a meeting the 
 other day of the thieves of London, in which the young 
 thief of twenty, who had been nineteen times in prison, 
 was cheered and applauded to the echo ! In the Orient 
 you have none of this activity ; all is quiet and tranquil ; 
 no friendly meetings, no hot debates about religion, law, or 
 politics ; no searching into nature to explore her hidden 
 recesses ; no rising up into the condition of reflecting, self- 
 acting, responsible men. As the government is the great 
 plunderer, so must it be the great improver ; if the pasha 
 
10 RELIGIOUS AT?fD POLITICAL LIBERTY. 
 
 mends not the roads, they remain impassable ; if tlie pasha 
 builds not the bridge, we can go round by the fords ; no man 
 pays the least attention to anything but his own immediate 
 wants. Conceive, then, that all these meetings, societies, 
 and institutions were suppressed throughout the British 
 empire, and kept in total suppression for a thousand years, 
 what would be the state of England ? 
 
 6th. In England you enjoy religious and political Liberty, 
 and the exercise of these sacred and hereditary rights, 
 throws over the human character a bright and ennobling 
 lustre. I do not attribute much to the forms of government, 
 knowing well that the breath of liberty and self-confidence 
 in the people can, and does, mitigate the ferocity, and all 
 but hxmianise the actings, of the beasts which the prophet 
 saw rising one after another out of the sea (Dan. vii. 1, &c.) ; 
 while on the other hand, the spirit of tyranny and oppression 
 clothing itself, like Satan, in the forms of liberty and popular 
 attractiveness, can degrade and bestialise both the human 
 and the divine. The religious and the political went hand 
 in hand in the former great struggles in which your fathers, 
 planting in blood and tears the oak of liberty, under which 
 you find shelte;: from the storm, conquered in their dying, 
 and slew by being slain. In Germany, religious is far 
 ahead of political freedom ; and in the East, as in the days 
 of the false prophet, so in this nineteenth century, the 
 Mohammedan that changes his religion must surely be put 
 to death. The late limitations of this fundamental law of 
 Islam, I shall explain in the proper place ; in the meantime, 
 be assured that the Mohammedan in Aleppo, Damascus, or 
 Constantinople, who changes his religion, will lose his head. 
 Now, consider the state of things in a country like Syria, 
 where the government stands clothed in its attributes of 
 prescriptive and imdefined terrors ; and where the subjects. 
 
RELIGIOUS AND POLITICAL LIBERTY. 11 
 
 without means of union, without hope of successful opposition, 
 stand each in his single personality, to hear and obey the 
 win of their master. Despotism is not tyranny. I admit 
 it. Many oriental emperors have been tyrants, they have been 
 all despots ; but consider, I beseech you, how easily the one 
 merges into the other, and you will come to the conclusion 
 that terror is the only principle of government, and fear the 
 only principle of obedience in the people. The two parties 
 are the governing and the governed. There are no hereditary 
 nobles to intermediate between the sovereign and the subject ; 
 no popular institutions around which the discomfited people 
 could rally ; no provincial or national parliaments to guard 
 the rights of nations, and make their voice be heard before 
 emperors and kings. When Dr. Wilson and I called upon 
 the governor of Sychem, on behalf of the plundered and 
 persecuted Jews, he said, stroking his beard and swearing by 
 it, that the religious liberty which we had described was the 
 very principle of the Turkish empire. When I lived in 
 Damascus, some wits or wags stuck up upon the wall of the 
 city a few puns reflecting on the government. They were 
 banished from the country. Banish, then, from your thoughts, 
 the ideas of liberty ; suppress throughout the empire every 
 word and syllable of free opinion, and keep it so for a 
 thousand years, and you have in Britain the type of Turkey. 
 These, then, are important difierences. The pulpit, the press, 
 the bar, steam, societies, and civil and religious liberty/, have ex- 
 ercised, and do exercise, a powerful influence in the formation of 
 our national manners. You must try, therefore, in your con- 
 templation of the East, to leave aside aU thoughts of England 
 and its glories, and enter with me at once into a new world. 
 
 III. We are entering upon the description of a country 
 which presents, both to the Christian and the man, more 
 
12 PECULIARITIES OF THE LAND. 
 
 points of attraction, more objects of national contemplation, 
 more events of universal history, than any other in the 
 world. We admire what is ancient. Here we find temples 
 the attractions of all travellers, the wonders of the world, 
 whose origin is known only to Grod, Avhose very ruins fill 
 the beholder with astonishment and delight ; see, yonder is 
 the ancient rock stretching out into the sea, on which the 
 greatest of all maritime cities stood; the birth-place of 
 Queen Dido ; the anointing cherub of Ezekiel, the conquest 
 of the mad Macedonian, 
 
 " Before whose broad footsteps the Ganges was dry, 
 And the mountains recoiled from the flash of his eye." 
 
 Look northward, and behold a city described by Moses, 
 Homer, and all historians, up to the late work of Dr. Wilson ; 
 one of the most ancient, if not the most ancient in existence, 
 leading us in an unbroken line to the waters of the deluge, 
 and testifying, in its present dilapidated condition, to the 
 verity of God's unchangeable word. Jerusalem unites, in a 
 continuous history, the immense period from Melchisedec, 
 the priest of the most high God, to Gobat, the priest and 
 bishop of the church of England. Damascus reminds you 
 of Abraham and Eliezer, while the cedars of Lebanon, the 
 twelve patriarchs of the forest riven by many a thimderbolt, 
 and shaken by the tempests of these Alpine regions, lift up 
 their giant arms to heaven in undecaying vigour, and awaken 
 in you ideas of remote and hoary antiquity. But 
 
 2nd. We are formed to love and admire Literature. Come 
 with me, then, to the beautiful and beautifiilly situated city 
 Sychar, where the Saviour preached the gospel to the 
 woman of Samaria ; where the Christian philosopher, Justin 
 Martyr, was born; and see the pentateuch of the only 
 Samaritan colony that exists on the earth. There you see the 
 
ANTIQUITIES LITERATURE. 13 
 
 divine origin of human literature ; these are the old Hebrew 
 letters, used before the captivity, in which the ten command- 
 ments were written by the finger of God himself. Or if you 
 cannot believe that during the seventy years the letters were 
 changed, then open your bibles, and in the beautiful square 
 characters of the Hebrew, you behold at once the first letters 
 and the noblest literature in the world. The most venerable 
 of historians is Moses ; for sacred lyrics, the world has never 
 seen, and is not Kkely soon to see, another David ; for sub- 
 limity of style, and mastery of eloquence, we may fairly set 
 up Paul and Isaiah and Job, against all the nations of the 
 earth ; the Songs of Sappho, when compared with those of 
 Miriam, Deborah, Elisabeth and Mary, are as earth to heaven ; 
 while tenderness and divine love have never breathed so 
 much of heaven as in the descriptions of the Apostle John. 
 There are only three historical nations the Jews, the Greeks, 
 and the Romans. The Romans are to the Greeks, what 
 matter is to spirit. The E-oman history is the development 
 of materialism, the progress of all-subduing force, the sub- 
 jugation of manldnd to the dominion of the sword ; Greece 
 is a great spiritualism, an opening out of mental activity, 
 a history of the movement, ardour, subtlety, sublimity, 
 depravity of the human mind a wonderful unfolding of 
 the universal and all-pervading dominion of thought. 
 Judaism leads us at once to the fountain-head of being ^the 
 glorious and ineffable source of the created imiverse. In the 
 Roman nation you have the operations of power; in the 
 Grecian, developments of genius ; in the JeAvish, the mani- 
 festations of God. Rome, Athens, and Jerusalem, are the 
 three centres upon the earth of the material, the mental, and 
 the divine ; and from these teeming fountains have flowed 
 almost aU the impulsive movements by which the stagnant 
 waters of human life have been agitated or purified since 
 
14 LrrERATURE. 
 
 the beginning of tlie world. In every sense of the word, 
 Syria is the most literary land in existence. The Greeks 
 owe their letters to that strip of land between Lebanon and 
 the sea, the ancient centre of civilisation, Phoenicia, as the 
 poet indignantly reminds their degenerate sons 
 
 " Ye have the letters Cadmus gave, 
 They were not meant to teach a slave." 
 
 This is the country illustrated by the immortal work of 
 Josephus, which, if you believe Scaliger, is worthy of more 
 credit, even in Roman affairs, than all the Greek and 
 E-oman writers put together : here lived and laboured a 
 great part of his life the sublime but erratic genius, the 
 illustrious Origen Adamantius, whose influence upon the 
 church, for good or for evil, was greater than that of any 
 other jnan, before or after him, save Paul and Augustine. 
 Here lived and laboured, fasted and argued, the great 
 church-father Jerome, the most crabbed and the most 
 learned of men, whose commentaries and translations of 
 the Scriptures called the Yulgate, have built up for him 
 a stable and enduring fame. But time would fail me to 
 enimierate the heroes who fought, the martyrs who bled, the 
 writers who illustrated, the pilgrims who visited, the con- 
 querors who plundered, this land of literary and religious 
 celebrity. This is the land and Jerusalem is the spot, the 
 only land and the only spot on the earth, where you hear 
 in a morning twenty-five or thirty languages spoken in 
 the streets. This is the land, and the only land in the 
 world, sacred to the three great religions, the Jewish, the 
 Mohammedan, and the Christian, by which the three noblest 
 languages known to mankind have been consecrated to 
 the service of the Deity. But 
 
 3rd. Consider the Wars of Palestine. I hope you admire 
 
neither warfare nor the principles of our nature from which 
 it springs (Jas. iv. 1) : I am persuaded that you see a greater 
 glory in the civic crown for a citizen preserved, than in 
 the blood-stained diadem, attained through armies' victories, 
 and all the pomp of war. Still, we must follow with interest, 
 if not with approbation, the footsteps of the conqueror or 
 destroyer, as he passes in blood and fire through the land. 
 Tell me then, if you can, what battles have been fought in 
 this region, during the interval between Joshua of old, 
 and Ibrahim Pasha in our own times, who both took up 
 the same military position on the Jordan. The Pharaohs 
 and the Nebuchadnezzars, the Emperors and the Caliphs, 
 the Ommiades and the Abassades, have played the game of 
 empire through long centuries of bloody controversy on this 
 devoted land. Here Alexander and Napoleon fought for the 
 dominion of the East. " Acca being conquered," said Napoleon, 
 "Damascus presents me its keys. I shall march upon the 
 Euphrates, reach Constantinople with large masses of 
 soldiery, found a new empire in the East, and fix my name 
 in the records of posterity." Here the war of opinion, ac- 
 cording to Edmund Burke the most awful kind of warfare 
 'the war of contending religions raged in all bygone ages, 
 and rages still in the fullest, deadliest hate ! Heathenism 
 and Judaism fought for life and death around Jerusalem ; 
 Mohammedanism and Christianity encountered each other 
 in the long wars of the Crusades ; Soliman the Magnificent 
 and our Richard of England measured swords at the sea 
 of Galileo for the tomb of Christ ; and the Druses and the 
 Christians of Mount Lebanon seem to prove that the natural 
 state of man is war. Here we have the battle-field of the 
 East and the West, not only in a physical, but also in a 
 moral, sense. All the sects of the Christians, east and west ; 
 all the sects of the Jews and the Mohammedans, meet in 
 
IG lAND OF THE BIBLE. 
 
 the Holy Land and in tlio holy city of Jerusalem, to 
 discuss and arrange their differences in the Mosque of 
 Omar, or the Church of the Holy Sepulchre ! 
 
 4th. This country, whose manners and customs we intend 
 to describe, is emphatically the land of the Bibk. We 
 are about to make an excursion to the metropolis of 
 Christianity, the spiritual birth-place of the great family 
 of God, where the elder Brother of the church, the adorable 
 Redeemer of man, lived and died and rose again. Every 
 step is sacred ground, every mountain has a voice, every 
 valley has a tradition, every rock has an echo, every ruin 
 has a prophecy, every custom has a meaning, to interest 
 the Christian, illustrate the Scriptures, and verify the 
 announcements of prophecy. Nor is the land unknown. 
 The divine psalmody, used in our churches, has made us, 
 from youth to manhood, familiar with the facts, events, 
 and localities of the country ; while the preaching of the 
 glorious gospel of the blessed God has associated inseparably 
 in our hearts and convictions Bethlehem, Jerusalem, and 
 IS'azareth, Calvary, Gethsemane, and Mount Olivet, with all 
 that we most fondly hope or firmly believe the saving 
 verities of our religion ; not the less attractive, not the less 
 lovely, but the more because they are presented in the 
 enamel of a Jewish nomenclature. Moses and Christ are not 
 opposites ; they are contemplated together in the Divine 
 purpose ; they can no more be divided from each other, 
 than the body and the spirit in a living man. You are not 
 pure spirits, that you could enjoy and realise pure, unfigured, 
 imlocalised, metaphysical truth ; you are men, that is, em- 
 bodied spirits, and can be most easily reached, and most 
 deeply affected, by embodied truth truth, under the limi- 
 tations of time and place and person truth audible, visible, 
 and tangible ; truth under the forms of words, figures, sjtu- 
 
LAND OF THE BIBLE. 17 
 
 bols, and all the beautiful varieties of an outward and sensible 
 drapery. Hence the temple, and the temple-service, which, 
 as a preparation for Christianity, were nothing else than a 
 great luminous dome, through which the hopes of a coming 
 deliverer shed their efMgence over the land ; hence the 
 necessity of the incarnation of the Son of God, by which the 
 glories of the invisible godhead, the fulness of his ineffable 
 and illimitable love to mankind, have been revealed to our 
 understandings, and brought home to our hearts in our own 
 visible and material nature ; hence the necessity of times and 
 places for prayer, and temples for visible worship, and all 
 the various ordinances by which the church is preserved 
 in the unity of the spirit and the bonds of peace. In this 
 devout spirit, by which we seek to recognise the Creator in 
 his creation, let us pass through this land of wonders, where 
 the dispensations of mercy found their first outward develop- 
 ments ; where heavenly voices and angel-visits cheered with 
 promises and benedictions the sojourners of the earth ; where 
 pardon from on high was proclaimed to the apostate, and life 
 and immortality burst forth from the grave. Come then, let us 
 draw water from the well of Jacob, like the woman of Samaria. 
 There sat the Saviour on the well's mouth. On your right 
 is Joseph's tomb ; and right before you the city of Sychar. 
 Can you, without interest, behold the Sea of Galilee ; the 
 waters of the Jordan, or that ancient river the river Kishon ? 
 
 " Or if Sion hill 
 Delight thee more, and Siloa's brook that flowed 
 Fast by the oracle of God," 
 
 then yonder is Jerusalem, in the weeds of her widow- 
 hood, weeping over the glories of the past; Siloa still 
 flows from the rock of the temple, and Moimt Olivet is still, 
 as in the days of old, to the east of Jerusalem, and all 
 aroimd are the scenes most consecrated to the Christian heart, 
 
 c 
 
LAND OF PROPHECY. 
 
 most deeply associated with the doing and dying of the Son 
 of God. Everything breathes the air of Scripture. The 
 customs of the inhabitants are Bible customs ; their dress, 
 gait, and salutations, remind you of the Bible. Their 
 parabolic language, and solemn but simple forms of polite- 
 ness, are quite Biblical. While, therefore, the Bible remains 
 the word of God, and the sinner continues to drink from that 
 living fountain, the land of Palestine can never cease to be a 
 subject of the highest interest to the whole Christian world. 
 But this leads me to observe 
 
 5th. That in this land we see, in a very special manner, the 
 fulfilment of the Prophecies. This is of vital importance in the 
 Christian argument, and cannot fail to interest us, and that 
 in the same measure in which we long for the conversion of 
 the unbeKeving and the triumphs of the gospel. The testimony 
 of Jesus is the spirit of prophecy (Rev. xix. 10). The historian 
 dwells upon effects and their causes, the preacher opens up to 
 the people the revealed will of God, the prophet takes you 
 behind the scene, shows you the mighty hand that moves and 
 guides events, and effecting here and there an opening in the 
 cloudy heavens gives you a faint idea, an inkling, of the 
 ripening purpose of the Divine Predestinator. What a noble 
 position prophecy gives us, from which to contemplate the 
 events of history as they pass along the stream of time into 
 the ocean of eternity ! What an ennobling feeling that we are 
 brought into contact, not merely with the work, but with the 
 worker, and that our dwarfish conceptions are enlarged and 
 enlightened by the belief of an all- comprehending, all- 
 conquering, purpose of Divine love ! Come with me to Tabor, 
 forget for the time Barak and his band of patriots, the virgins 
 of Israel and their songs of triumph. It is the mount of trans- 
 figuration, it is the hiU of prophecy, on which, in company 
 with the glorified Redeemer, the centre and sustaining head of 
 
LAND OF PROPHECY. 19 
 
 all the purpose of God, we read in the light which surrounds 
 him the ruins of empires, the progress of the eveats of time, 
 the issues of the eternal world. These ruined cities, this 
 withered and blighted land, the scattered people to M^hom, by 
 covenant-right, it belongs, these conquerors and plunderers 
 that eat up, like the locusts, every green thing ; these, and 
 many other such-like occurrences, are the clear fulfilments of 
 prophecy the writing out to the eye in letters of fiery desola- 
 tion what God had long before announced to the ear of the 
 impenitent. This is not the place to trace out the fulfilment 
 of particular prophecies. When we come to the scene of the 
 prophecy we shall then consider the fulfilment. In the mean- 
 time remember, that the principle of prophecy is implanted 
 by the God of heaven in the human breast. Hope lifts us 
 above the world of sublunary things, and indicates longings 
 that can be satisfied only in the kingdom of God. Hope makes 
 the demand, and prophecy furnishes the supply. Hope turns 
 the eye of man upwards, prophecy gives the light from heaven 
 to meet and satisfy it. We can as easily cease to remember 
 as cease to hope. History is the food of memory, prophecy is 
 the food of hope ; prophecy leads us to the contemplation of 
 an acting, working, living God, the orderer of the nations, the 
 provider and guardian of the human race. It annihilates 
 atheism and the somnolent deity, who, they say, sits behind 
 the elements in the repose of imperturbable tranquillity, be- 
 holding with indifierence (Mat. x. 29) the creatures that he 
 has made ! It brings you in contact with a personal God, 
 working actively in the creation ; a holy God, rewarding the 
 obedient and pimishing the transgressor ; and in the midst of 
 all conceivable varieties of agents, events, and operations, and 
 in spite of all conceivable impediments and oppositions from 
 sin and Satan, and the will of man, bringing out the steady 
 and harmonious accompKshment of his purpose of grace and 
 
 c2 
 
20 lajST) of promise. 
 
 love in the Mediator. (Eph. i. 10.) Prophecy embraces the 
 two great classes, the sheep and the goats, the church and the 
 world ; it takes for granted, therefore, the principles on which 
 these communities are founded. Predestination is the founda- 
 tion of Providence, without which prophecy is inconceivable ; 
 election is the basis of a church, without which the fulfilment 
 of the prophetic purpose is impossible. Thus, in tracing the 
 fulfilment of prophecy in our progress through the land, we 
 are entering upon a field of boundless extent and magnificence 
 the character of God, the author of it the history of the 
 church and the world, the objects of it the method, literal or 
 figurative, of the accomplishment of it and the manifestation 
 of the Divine character, the end of it. 
 
 6th. But permit me to lead you for a moment to the Promises 
 of God, respecting the land and the people to whom it belongs. 
 The Lord makes the wrath of man to praise him, and by the 
 fulfilment of his threatenings against sin and the sinner, 
 confirms and consolidates the evidence of our holy religion. 
 He is faithfid to his promises as well as his threatenings, and 
 in the ruins of desolated cities and decayed monuments of 
 former greatness, we should anticipate with gladness the 
 reversion of the curse, and the conversion and restoration of 
 the seed of Abraham. 
 
 1. The land shall be blessed. The withered valleys shall 
 be renewed with fertility, and filled with inhabitants ; the 
 ruined cities of Judah shall be rebuilt, and the whole country 
 made like "the garden of the Lord." Is. xxix. 17; xxxv. 
 1, 2, 7, 9; H. 3, 16; Hv. 1113; Iv. 12, 13; Ix. 13, 17; 
 Ixv. 35. Ez. xxxiv. 26, 27; xxxvi. 36. Joel iii. 18. Amos 
 ix. 13, 14. 
 
 2. The Jewish nation shall be restored to their own land. 
 See the following scriptures, with many others : Is. xi. 11; 
 xxvii. 12, 13; xliii. 5, 6; xlix. 11, 12 ; Ix. 4. Jer. iii. 18; 
 
LAND OF A PECULIAR PEOPLE. 21 
 
 xvi. 14, 15 ; xxiii. 3 ; xxx. 10 ; xxxi. 7, 8, 10 ; xxxii. 37. 
 Hos. xi. 10. Zeph. iii. 10. Zech. viii. 7, 8 ; x. 810. 
 Let us boar in mind, therefore, that if in our progress 
 through, the land, we meet on every side the ruins of the 
 country, and the cvidencef of the curse, the time is coming, 
 the time full of hope and benediction to Jew and Gentile ; 
 the time of the restitution of all things spoken of by all the 
 holy prophets, since the world began (Acts xiii. 21); the 
 time when the long divided nation shall become one stick 
 (Ez. xxxvii. 19, 20), and the Jew and Gentile one fold 
 (Is. Ix. ; Rom. xi.), and the glory of the Lord shall fill the 
 whole earth like the waters of the sea (Is. xi. 9). Yes, better 
 times are coming for the poor persecuted Jew. It is not in 
 vain that they have been kept a distinct people for so many 
 ages, under circumstances when their amalgamation was 
 natural, their separate existence a providential miracle. They 
 shall venerate the name which they now reject ; they shall 
 look upon Him whom they have pierced, and mourn ; and 
 all their sorrows be forgotten, in the fulness of peace and 
 joy. The hidden purpose of Divine love has preserved them 
 hitherto, and seems to be fitting them for acting a con- 
 spicuous part in the events that are to usher in the King and 
 the kingdom of righteousness and peace. They form a kind 
 of omnipresent agency over the earth ; they speak all the lan- 
 guages of the world ; they are possessed of great wealth ; 
 they are fortified by the endurance of evil, and fitted for the 
 accomplishment of some mighty purpose ; and the promises of 
 the holy Scriptures seem in many places to connect with them 
 the blessing of the Gentile nations. Ps. Ixvii. 2, 4, 7 ; Is. xxv. 
 68; xxvii. 6; Ix. 3; Ixvi. 19. Acts iii. 1921. 
 Rom. xi. 12, 15, &c. 
 
RESTORED ISRAEL. 
 
 SONG OF RESTOKED ISRAEL. Is. xii. 
 
 My God, T will praise thee, the storms of the past 
 Have reposed in a sunshine of glory at last ; 
 My salvation thou art, I will trust without fear, 
 The heart must be joyful when Jesus is near. 
 
 With joy will I bask in the light of His face. 
 With joy will I draw from the wells of His grace ; 
 I would yield to thy Spirit to lead me around 
 The wide ocean of love, without bottom or bound. 
 
 O praise ye His name, spread His glorj' abroad ! 
 Declare to the heathen the grace of our God ; 
 Long ages of sin could not alter his mind. 
 Nor diminish the force of His love to mankind. 
 
 Sing, sing to the Lord! for the acts of His might 
 Are inscribed on the earth with a pencil of light ; 
 And the nations, long sunk in the slumber of death, 
 Are warmed into life, by His quickening breath. 
 
 But louder than all, let Jerusalem sing, 
 To the Lord that redeemed her, the crucified King; 
 For there shall He sit on His glorious throne. 
 Even there where it pleased Him for sin to atone. 
 
CHAPTER II. 
 
 LEBANON. 
 
 I. Illustrations of Scripture : 1st. General Observations; 2nd. The House of 
 the Forest of Lebanon ; 3rd. The Cedars of Lebanon ; 4th. The Sides of 
 Lebanon ; 5th. The Roots of Lebanon ; 6th. The Violence of Lebanon ; 
 7th. The Glory of Lebanon; 8th. "The Skin of the Teeth" illustrated. 
 IL The Inhabitants of Lebanon: First, The Maronites; Second, The 
 Greeks. The Two Parties compared ; 1st. As to Literature ; 2nd. As to Se- 
 cular Employments ; 3rd. As to Preparatory Training; 4th. As to Character 
 in general. Monastic Institutions considered; 1st. As to unnatural Crimes; 
 2nd. As to Piety and Charity ; 3rd. In Reference to Civilisation. III. The 
 Druses of Mount Lebanon particularly described. IV. Various parti- 
 culars : 1st. The Eoads ; 2nd. The Terraces ; 3rd. The Animals ; 4th. 
 The Villages and Houses. 
 
 I. Illustrations of Scriptitre. 1st. We have now passed the land 
 of the Pharaohs, touched at the city of Alexander, surveyed 
 Pompey's piUar and Cleopatra's needle, examined the docks 
 of Mehemet Ali, the second historic man of the age (Wel- 
 lington being the first), got a sight of the famous dogs, 
 donkeys, and donkey-boys of Egypt, and here we are upon 
 this beautiful sea, the great sea, ^nun D^H of the Hebrews, 
 the most celebrated in the world, around whose shores have 
 been clustered the great monarchies and republics of an- 
 tiquity. If the genius of the Mediterranean had a voice, 
 what a tale it could bring us from the hoary deep. How 
 peaceful are these waters ! 
 
 " There shrinks no ebb in this tideless sea, 
 That ceaseless rolls eternally." 
 
Be done with your sea- sickness, my brother. The morning 
 breaks forth in oriental splendour. Tyre and Sidon are far 
 behind us, and Lebanon rises before us baptised in the 
 radiance of the morning sun. How lovely is this scene. Is 
 there anything wanting to make it one of the most expand- 
 ing and spirit-stirring on the earth ? Cyprus, the symbol of 
 beauty and guilt, is behind you ; Bey rout, a thriving town 
 of 20,000 inhabitants, V surrounded with mulberry gardens, 
 lies before you ; the sea, tranquil and beautiful, the mirror 
 of a cerulean sky, clasps mountain, bay, and island, in its 
 wide embrace ; and far as the eye can reach in the distance 
 lies Lebanon, like a giant, disporting his limbs in the fresh- 
 ness of the morning, and rising, height above height, some 
 10,000 feet up to the snowy summits of Mechmel ; while the 
 sun, the Syrian sun, chasing away the darkness of the night, 
 
 " Tricks his orient beams, 
 And flames in the forehead of the morning sky." 
 
 All elements are combined in this stupendous Alpine vision. 
 These summits are barren, desolate, and irreclaimable ; there 
 is no vegetation, no life ; not a blade of grass, not a tree, 
 however stunted, relieves the eye as it wanders over the in- 
 finite varieties of stern and rugged desolation. Look you 
 down into these valleys, and mark the contrast. The morn- 
 ing gale is scented with fragrance ; the terraces are teeming 
 with all sorts of fruit trees the vine, the pomegranate, the 
 olive, and the fig. Wells are everywhere bursting forth 
 from the limestone rock ; streams are, in thousands, flowing 
 down the valleys from the dissolving snow. These gorges 
 are fuU of life. Stand on that height, and count, within the 
 range of your vision, some forty villages. There grows the 
 cedar, forty-seven feet in circumference, and the thistle be- 
 side it, as in the days of old. All varieties meet and over- 
 
ITS SCENERY. 25 
 
 power you in this region ^wildness and cultivation, barren 
 rocks and smiling vales, the tender and the terrible, beauty 
 and deformity, life and death, all that can attract and all 
 that can terrify, and these in all conceivable varieties of 
 form and existence. Wood and water, sea and land, moun- 
 tain and valley, sun and sky, all that is majestically great, 
 harmoniously blended with all that is elegantly little in this 
 panoramic vision of the glorious workmanship of God. 
 Hervey found food for meditation in the tombs ; Marius, in 
 the ruins of Carthage ; Gibbon, in the ruins of Rome ; and 
 Yolney in the ruins of empires ; and as we survey these 
 regions, may we not say, with Young "And if a God 
 there be, that God how great." Or with the poet of the 
 
 " These, as they change, Almighty Father, these 
 Are but the varied God ; the rolling year 
 Is full of Thee." 
 
 Or with the Christian poet, Cowper, in a far higher and 
 nobler sense "My Father made them all." Or with the 
 almost pantheistic Pope 
 
 " Warms in the sun, refreshes in the breeze, 
 Glows in the stars, and blossoms in the trees. 
 Lives through all life, extends through all extent, 
 Spreads undivided, operates unspent." 
 
 Or with David (Ps. cxlviii.), in the fulness of adoring praise 
 
 " Praise ye the Lord. Praise ye the Lord from the heavens ; 
 praise him in the heights ; praise ye him all his angels ; 
 praise him all his hosts ; praise him sun and moon ; praise 
 
26 HOUSE AND CEDARS OF LEBANON. 
 
 him all ye stars of light ; praise him ye heavens of heavens, 
 and ye waters that be above the heavens. Let them praise 
 the name of the Lord : for he commanded, and they were 
 created. He hath also established them for ever and ever : 
 he hath made a decree which shall not pass. Praise the 
 Lord from the earth, ye dragons, and all deeps : Fire and 
 hail ; snow and vapours ; stormy wind fulfilling his word : 
 Mountains, and all ' hills ; fruitful ' trees, and all cedars : 
 Beasts, and all cattle ; creeping things, and flying fowl : 
 Kings of the earth, and all people, princes, and all judges of 
 the earth : Both young men and maidens ; old men and 
 children ; Let them praise the name of the Lord ; for his 
 name alone is excellent ; his glory is above the earth and 
 heaven. He also exalteth the horn of his people, the praise 
 of his saints ; even of the children of Israel, a people 
 near unto him. Praise ye the Lord." 
 
 2nd. n^nSl "li;^ JT'n, The House of the Forest of Lebanon. 
 (1 Kings vii. 2.) This house was built by Solomon, not in the 
 Lebanon, but in Jerusalem ; the materials of the building were 
 brought from the cedar groves of Lebanon, and hence the 
 name. We speak in like manner of the East India House, 
 Company, &c. 
 
 3rd. \\^'> nii^, The Cedars of Lebanon. The Arabs call 
 them ^^Ua5 Jj\, and refer to them as the wonders of the 
 vegetable world. These celebrated trees are about 6,000 feet 
 above the level of the sea, are scattered over a surface of 
 two or three acres, and are now only twelve in number. We 
 measured them with the greatest care, and found them to be 
 of the foUowing dimensions ; 40 ft., 38 ft., 47 ft., 18 ft. 4 in., 
 30 ft., 22 ft. 6 in., 28 ft., 25 ft. 3 in., 33 ft. 6 in., 29 ft. 6 in., 
 22 ft., 29 ft. 9in. ; the largest is, therefore, forty-seven feet 
 roTind the base, or very nearly sixteen feet in diameter. The 
 age of these trees is unknown. That they reach back to a 
 
CEDAKS OF LEBANON. 27 
 
 hoary antiquity, is manifest from their appearance, their 
 size, and the knoicn ages of trees in general. The English 
 oak attains the age of 1,000, and occasionally 1,500 years; 
 the yew tree lives from 2,000 to 3,000 years. There is a 
 tree, in Senegal, and other parts of Africa, of the Boabad 
 kind {Adamsoniana digitata) thirty-six feet in diameter, and 
 beUeved, by scientific men of the highest acquirements, to be 
 5,232 years old. Henslow asserts that the American Tax- 
 odium flourishes from 4,000 to 6,000 years ; and M. De Can- 
 dolle, a high botanical name, asserts that there are trees in 
 Mexico which have existed from the foundation of the world. 
 Should this awful longevity be found consistent with the 
 Mosaic account of the deluge, then would the words of the 
 Psalm civ. 16, JTIOJ "It^.S pjl'? niK HIH^ ^)iV ^^^^l^^- 
 
 " The trees of God are full of sap, 
 The cedars of Lebanon, which he hath planted," 
 
 admit of a literal meaning. 
 
 These noble trees are used by the prophets very often in a 
 symbolical sense, and connected in many ways, both with the 
 believer, and the believer's God. Believe in God ; cast in 
 thy lot with the Son of God, and be not afraid of all the 
 power of the enemies of the soul. "The righteous shall 
 flourish like the palm-tree ; he shall grow like a cedar in 
 Lebanon." (Psalm xcii. 12.) These cedars have deep foun- 
 dations 
 
 " Moored in the rifted rock, 
 Proof to the tempest shock," 
 
 they raise up their rugged arms in defiance of the storm. 
 So is it with thee, brother ; the Lord is thy strength, and 
 underneath thee are the everlasting arms. Perhaps thou art 
 a haughty, high-minded, proud, God-defiant scorner ? Then 
 
28 CEDARS OF LEBANON. 
 
 the cedar is a type of thee. Behold these cedar groves, these 
 patriarchs of the forest. How deep their roots. How strong, 
 rugged, massive their branches, how beautiful and glorious the 
 vault of their circumambient foliage. "But the day of the Lord 
 shall be upon the cedars of Lebanon " (Is. ii. 13) ; and the 
 mighty ones shall fall (Zee. xi. 2) before the hand of the spoiler ; 
 and the voice of the Lord breaketh the cedars, the Lord breaketh 
 the cedars of Lebanon (Ps. xxix. 5). You must break and sink 
 before his power. No man may contend with his Maker. Listen 
 to the Almighty Thunderer, if ye will not welcome redeeming 
 love, and make ready to depart (Matt. xxv. 41), for the hour 
 of His judgment is come. The cedar is joined with the vine 
 (Ps. Ixxx. 10), to designate and symbolise the church. This 
 vine spread forth its branches like the cedars, and covered the 
 hills with its shadow. This is a noble union ; the sap and 
 fruit of the vine joined to the height and strength of the 
 cedar. Here are the two aspects of the church, the earthly 
 and the heavenly ; she presents the cedar's firmness to resist 
 the storms of the world ; she presents the mellowed fruit of 
 the vine to the Sun of Highteousness in heaven. The wood 
 of the tabernacle was shittim (Ex. xxvi. 15), a frail and 
 perishable substance ; fit emblem of our wilderness-state, 
 while, like Abraham, we are looking for a city that hath 
 foundations, whose builder and maker is God. Cedar-wood 
 was used in the temple. It was hewn down in these groves 
 of Lebanon, brought probably to the sea by the t-J^^j^, the 
 Dog-River, and landed at Joppa, the sea-port of Jerusalem. 
 It is the hardest, most incorruptible, wood known, and, there- 
 fore, a fit type of the fixed state, the temple condition, of the 
 church, in which the shittim- wood yields to the cedar, the 
 tabernacle to the temple, and mortality is to be swallowed up 
 of Hfe. 
 
 4th. p:)!"? "'JIDIS The Sides of Lebanon (Is. xxxvii. 24). 
 
" SIDES " AND " ROOTS " OF LEBANON. 29 
 
 You are not to conceive of Lebanon as a solitary and detached 
 hill or mount. It is the name given to the highest summits 
 of a great range running for fifty miles along the sea shore. 
 Here you have innumerable gorges and valleys of all shapes 
 and sizes. The Assyrian (Is. xxxvii. 24) threatens to ascend 
 these slopes, and cut down the tali cedars and the choice fir 
 trees thereof. The figure is striking and grand. He is not 
 content with the cities and the plains. Sennacherib ascends 
 like an overflowing iniondation, overwhelming Jerusalem, 
 Carmel, Tabor, and Hermon in its course ; thence rolling its 
 surging waters up the sides of the mighty Lebanon until 
 the very cedars are submerged imder the conquering deluge. 
 The poet has thought fit to change the structure of the 
 figure, but he has not improved it 
 
 " The Assyrian came down like a wolf on the fold, 
 And his cohorts were gleaming with purple and gold ; 
 And the sheen of his spears was like stars on the lea, 
 As the blue wave rolled nightly on deep Galilee." 
 
 5th. The dying patriarch Isaac was pleased with the smeU 
 of his son Jacob's garments, and said it was like the smell of 
 a field which the Lord had blessed (Gen. xxvii. 27). This 
 smell is particularly rich and agreeable on Moimt Lebanon, 
 where fruit trees are so abundant. Stand of a morning in 
 the spring season in the village of Eitat, or Einanoob, or 
 Abeih, in which I lived, and look down into the valleys that 
 stretch around you. The vine orchards are unfolding their 
 tender buds ; the first early blossoms of the mishmush (apricot) 
 are over; the olive gardens are radiant with life and beauty; 
 the mulberry is in bloom ; the woods are vocal, the air is 
 balm ; the heart, full of joyous life, responds to the sym- 
 pathies that pervade the world ; and the morning gale, as it 
 wends its way through the valleys gathering contributions of 
 
80 ILLUSTRATIONS OF SCRIPTURE. 
 
 sweet incense from all sides, salutes your grateful sense with 
 the odours of the spring. Then read and understand the 
 words of Solomon (Song iv. 11): "Thy lips, my spouse, 
 drop as the honeycomb ; honey and milk are under thy 
 tongue ; and the smell of thy garments is as the smell of 
 Lebanon." Compare Hos. xiv. 7. Or are you, as I have 
 often been, warm and weary, and almost dying of thirst ; 
 your stock of siui- warmed water is ended, the very last drop 
 wnmg out of your bottles for the ladies, and the bottles 
 themselves are dry and musty. These bottles are not made 
 of glass, but of sheepskin, the identical JIIM of the 
 Gibeonites (Jos. ix. 4) ; the JjVj^ of the Arabs ; the aaKog 
 of the New Testament (Matt. ix. 17; Mark ii. 22; Luke 
 V. 37, 38) ; and the uokm ev aiyeiu), the goatskin bottle of 
 old (Homer, D. iii. lin. 247). How refreshing are these wells 
 of living water these streams from Lebanon, of which the 
 wise man speaks ! (Song iv. 15.) Water is the great deside- 
 ratum in the East, and there is hardly a spot of soil conceivable, 
 except it were altogether rock, which the eastern sim and a 
 well of water would not turn into a fruitful field. In 
 Lebanon there is great abundance of water, not rivers only, 
 but wells and streams. The streams flow from the dissolving 
 snows, and show themselves descending over the rocks or 
 running through the terraces on the side of the mountain, 
 glancrag in the sun and through the trees Kke threads of 
 silver. The springs flow from the Kmestone rocks, and ^re 
 surrounded by the populous and romantic villages of the 
 Maronites and the Druses. Or perhaps, being thirsty, you 
 would rather have wine than water ? Then come into one of 
 these monasteries, and realise the excellence of the wme of 
 Lebanon (Hos. xiv. 7). There is no good wine here but in 
 the convents. The wines of Syria are, generally speaking, 
 black and white ; on the Lebanon they have three kinds 
 
VIOLENCE OF LEBANON. 31 
 
 the hlack, the lohite, and the golden. The vino d'ora is 
 exquisite. 
 
 In Hosea xiv. 4 7, the Lord graciously promised to bless 
 and restore his afflicted people, to heal their backsliding, 
 and to love them freely. As the dew ('?J3) descends gently 
 and quietly from heaven, so shall my grace open the dark, 
 cold heart of Israel, as it did Lydia's in the days of old. " He 
 shall rise up, (HJli^lli^D) Hke the lily," a fair and beautiful 
 object of admiration among the nations ; "he shall strike his 
 roots (Vti^")li^ ']"') like the Lebanon," deep and immoveable, 
 and fill the face of the world with fruit (Isaiah xxvii. 6) ; "he 
 shall spread his branches like the olive tree, and his smell 
 shall be as the smell of Lebanon." In this fine description and 
 noble promise, which we can best realise among the Alpine 
 masses of Lebanon, we have many glorious prophetic truths 
 brought before us. 1. That the mercy of God is not ex- 
 hausted by all their sins. He will yet choose Israel. 2. He 
 will restore them to their own land. 3. They shall become 
 a great and mighty nation. 4. They shall be a source of 
 blessing to the surrounding nations. 
 
 6th. pjl'? DQH, The molence of Lebanon (Hab. ii. 17), 
 seems to refer to the character of the inhabitants. Lebanon 
 has been the seat of liberty, violence, contention, and desolat- 
 ing fury since time inmiemorial. The remnants which Joshua 
 could not exterminate took refuge in these mountains (Jud. 
 iii. 3). There is a hereditary nobility on Lebanon who claim 
 the military homage and service of their dependents, like the 
 Scottish chiefs of old. War is announced between these chiefs 
 by the CL^yO, voice, which, in all essentials, resembles the 
 Fiery Cross of the Highland clans. The muster-place is 
 announced by runners from village to village, and the ex- 
 terminating fury of these hostile bands might easily originate 
 the descriptive phrase, the violence of Lebanon. The Turks 
 
32 ILLUSTRATIONS OF SCRIPTURE. 
 
 and the Mohammedan religion never made their way into 
 these strong fastnesses, and the present inhabitants, if united, 
 could defend themselves and their religion against all the 
 forces of the Sultan. The Druses and the Christians are, 
 however, mortal enemies, and seldom continue more than a 
 year or two in a state of peace. 
 
 7th. The glory of Lebanon (Isaiah Ix. 13) denotes the cedar, 
 as it is mentioned in connection with the fir tree, the box, 
 and the pine, which are to beautify the sanctuary of the Lord. 
 See also Isaiah xxxv. 2. Lebanon is not sufficient to burn 
 (Is. xl. 16), shews the remarkable fertility of the mountain, 
 and the great abundance of its trees. The doors of Lebanon 
 (Zech. xi. 1) are the valleys, gorges, and mountain passes, 
 through which the devouring element reaches the cedar 
 groves. 
 
 8th. When I was in the Lebanon, and indeed in the entire 
 East, we had difficulties in getting servant girls. This arises 
 from two causes. 1. That service is generally done by slaves, 
 and we refused to purchase. 2. The retiring character of 
 females in the East, and the bad character of many European 
 travellers have brought about this result ^that a decent girl 
 suspects you and will not come into your house, and those who 
 would come you are unmlling to take. However, one day a 
 poor wretched being came to my door and proposed to be a 
 servant. Where are your parents ? Dead. Have you brother 
 or sister ? Dead, all dead. Have you any friends ? No. Have 
 you no better clothes than these ? None, none ! and at this 
 word she imcovered her teeth, touched them with the joined 
 finger and thumb, thus reminding me of the exquisite de- 
 lineation of poverty (Job xix. 20) " My bone cleaveth to my 
 skin and to my flesh, and I am escaped with the skin of my 
 teeth." 
 
INHABITANTS OF LEBANON. 33 
 
 II. The inhabitants of Lebanon. The first and most 
 numerous class of the inhabitants are the Maronites. These 
 are a remnant of the ancient Christians, probably of the 
 MonotheHte sect, who survived the persecutions of the orthodox 
 emperors of the East, and the still more exterminating fury 
 of Caled, the sword of God, and the Caliphs of the new and 
 victorious Islam. Here, in these magnificent mountain fast- 
 nesses, the persecuted found a refuge, alike from the sword of 
 the Saracen and the imbrotherly glance of the heresy-finder. 
 Their district extends over the movmtain from Tripoli to Tyre, 
 and the noble Alpine hills and valleys, called Kasrawan, are 
 entirely their own. The whole Maronite nation cannot be 
 less than 200,000 souls. They take the name from a monk 
 called Maro, who lived in the fourth century. The nimiber of 
 priests is reckoned to be about 1,000. There are, if we believe 
 the papal authorities, sixty- seven monasteries containing 
 1410 monks, and fifteen nunneries containing 330 nuns. Since 
 the twelfth century they have submitted to the authority of 
 the see of Rome, retaining, however, not a few of their 
 ancient and national privileges. They have their own 
 patriarch, who is elected by the bishops, and invested by 
 the Pope. Their priests are mostly married men, but if they 
 enter into orders unmarried they remain bachelors aU their 
 life ; nor can a widower, either among the Maronite or the 
 Greek priests, take a second wife. The bishops and the 
 patriarch must belong to the angeKc sanctity of the celibate. 
 This is a remarkable interpretation of 1 Tim. iii. 2. The 
 papacy yielded in this, as in other cases, to necessity, nor does 
 it appear that there is almost any doctrine or practice which 
 Rome would not yield to secure the headship and sovereignty 
 of the universal vicar. In the days of Queen EKzabeth, the 
 pope ofiered to consecrate the Liturgy and the Thirty-nine 
 Articles, and admit the British nation into the maternal embrace 
 
 D 
 
34 MARONITES. GREEK CHURCH. 
 
 (E.ev. xvii. 5), on the sole condition of tlie headship of the 
 see of Rome. The Maronites, as a body, are a quiet, peaceable, 
 and inoffensive people bigoted Roman CathoKcs, ignorant of the 
 world, chained, both by preference and necessity, to the vine- 
 clad and romantic slopes of the goodly mountain, and entirely 
 dependent for instruction of all kinds on an ill-informed priest- 
 hood ; their faith is fervid, their zeal intolerant, and their 
 general character not imlike the Yendeans of France. The 
 patriarch resides in the convent of Kanobin, has an income 
 of 2,000 a year, presides over nine metropolitan bishops, 1,200 
 priests, and 356 congregations or churches. They have four 
 seminaries or colleges, in which the Arabic and Syrian 
 languages are taught, some branches of philosophy, and what- 
 ever amount of theology is deemed necessary for the priest- 
 hood. Preaching is no part of the duty of a priest, and the 
 few who are able and willing to exercise this office must have 
 the special permission of the patriarch to do so. Bells are 
 allowed in the Maronite churches, a privilege which no 
 other community in the East enjoys, for the Mohammedans 
 hate, with a perfect hatred, these public calls to Christian 
 worship. 
 
 Second. There is a small body of the Greek Church on Mount 
 Lebanon. Their numbers, however, are inconsiderable, and 
 the ignorance of the priests, the monks, and the people, almost 
 inconceivable. Indeed, throughout the entire East, the Greek 
 priests are proverbial for ignorance, impudence, and stupidity. 
 The bishop comes to a village, selects one of the peasants who 
 is able to read the service, baptise the children, anoint the 
 sick, and bury the dead lays his hands on him, communicates 
 the electrical succession of apostolicity (viz., stupidity), and so 
 constitutes him the spiritual father of the community. In 
 theory the Greek Church may, in some respects, have the 
 advantage of the Papal ; but in practice, in vigour, in every- 
 
THE TWO PARTIES COMPARED. 35 
 
 thing that constitutes character, efficiency, and respectability, 
 she is far behind her. Take the following particulars : 
 
 1st. I have said the Maronite priests are comparatively illite- 
 rate. This is true. But they are two centuries before the 
 Greeks. All the Christian Kterature of Syria is among the 
 Maronites. The best Arabic school in the world, perhaps, is 
 among them, and they have produced some good grammars 
 and lexicons of that noble and ponderous dialect. 
 
 2nd. The clergy of the Maronites are forbidden to engage 
 in secular employments. They must live by the altar. The 
 Greek priests are employed, like the other peasants, in the 
 labour of the fields. 
 
 3rd. The Maronite priest must go through a regular course 
 of preparatory studies. He is prepared in the schools and 
 colleges of the nation, and not unfrequently finished in the 
 Maronite Arabic College, at Rome. This gives him a great 
 advantage over the poor Greek. 
 
 4th. The Greek Church has, in Syria and the East generally, 
 the character of a quiet, inoperative, dormant community ; the 
 Papal, on the contrary, assumes the attitude of an earnest, 
 ambitious, conquering, missionary church, which claims and 
 is destined to possess the dominion of the world. Consequently 
 multitudes of the Greeks have come over to the papacy, and, 
 generally speaking, the poorer portion of the Christians in 
 Syria belong to the Greek, the more wealthy, fashionable, 
 and influential to the Papal, Church. 
 
 These are the two bodies of Christians that inhabit the 
 Mountain, and among these have the American missionaries 
 been labouring for a considerable period. Missionary schools 
 have been opened for many years ; a high school or college is 
 now established at Abeih, under the superintendence of the Rev. 
 Dr. Vandyke, for the education of the higher classes. The 
 object of these Christian missionaries is not to dismember, but 
 
 D 2 
 
36 MONASTIC INSTITUTIONS 
 
 to enlighten the Oriental cliurclies, and shed, as far as may be, 
 a new life througli the slumbering communities of the East. 
 We are now nearly to bid farewell to the Christians of the 
 Lebanon, but before we do so, we must direct your attention 
 for a moment to the 
 
 MONASTIC INSTITUTIONS OF THE LEBANON. 
 
 Stand upon that eminence, my brother, and look round 
 you over these variegated slopes ; these larger buildings and 
 time-worn castles are almost without exception convents, 
 filled with fat, hirsute, and stalwart monks, whose dress may 
 remind you of their order, but whose appearance gives no 
 indication either of fasting or flagellation. They are well 
 endowed with pleasant fields and vineyards, and their cellars 
 are bursting with the choicest wines of Lebanon. The con- 
 templative life, as they call it, has here certainly not a few 
 attractions ; the sun and the scenery, the mountains, rocks, 
 and terrific precipices fill the mind with awe, and seem to 
 carry you from nature up to nature's God ; and if man were 
 not made for labour and social development, if he were a mo- 
 notone, and not an essential part in the gamut of the creation, 
 I know of no spot where his solitary notes might die away 
 more harmlessly than among these hills. Man, however, is 
 not a vegetable. We are all descended from a common 
 origin, are all related to one another by the ties of blood ; 
 and the virtues and duties which nature and the Bible 
 enjoin, demonstrate that seclusion is neither the arena on 
 which moral triumphs are to be achieved, nor the field from 
 which we are to gather the fruits of righteousness. I have 
 no objection to your remaining like Paid (1 Cor. vii. 7), and 
 exercising your gifts without let or encumbrance for the glory 
 of the Redeemer ; or if you choose to follow the illustrious 
 Origen, I shall neither blame nor dissuade you ; but I have 
 
OF THE LEBANON. 
 
 great objection to your entering into vows, joining yourself 
 with others in a seini-human society, of which nature and 
 the Bible say nothing, and spending the few and evil days 
 which God has given you among the sands of the desert 
 or the tempests of the mountain tops. 
 
 1. Tell me, if you please, what it was that cried so 
 vehemently to the Lord of heaven, and drew down from the 
 angry Creator streams of fire upon the cities of the plain ? 
 Tell me, if you please, what it was in the old Roman world 
 (Virgil, Eclog. ii., line 1), which has made the monuments 
 of the nation that have survived the hand of time, a disgrace 
 to human nature? What is it in the Orient at the present 
 day, which exercises such a demoralising influence, from the 
 Sultan to the meanest of the people? Now, if such enor- 
 mities have been, and are still practised upon the earth, and 
 in the midst of regularly constituted societies, is it wise in 
 you, by monastic secrecy and seclusion, to increase the 
 tendencies and facilities to crime ? 
 
 2. I know you will say, " I seek after purity, I long 
 for entire dedication to Grod ; " hear me, my brother. There 
 was a time when the conventual system was in full operation 
 through the whole of Christendom ; these institutions spread 
 and reproduced themselves like the processes of vegetation, 
 and filled the whole world with the indestructible monimients 
 of mistaken piety and benevolence. Were they, however, 
 a refuge for the lowly and contrite heart? Were they, 
 indeed, the ark of piety, modesty, heavenly-mindedness, and 
 all the sweet virtues of which the world is not worthy, 
 where iniquity of every kind, like an overflowing flood, 
 seemed to submerge Christianity itself ? Is it not a historical 
 fact that they resembled rather the Augean stable, which 
 required the waters of a deluge let into it in order to make 
 Christianity tolerable in Christendom, and churchmen en- 
 
88 MONASTIC INSTITUTIONS CONSIDERED. 
 
 durable among the sons of men ? The holiness of the ancient 
 prophets, the sanctity of the apostles and the Lord Jesus 
 Christ himself, did not lead them away from the intercourse 
 of mankind to the solitudes of the desert. It led them into 
 defilement, and yet kept them imdefiled ; it gave them the 
 wide field of the world to work in, and supplied them with 
 motives and strength to sustain them in the work. We 
 suspect all other holiness. It is not genuine. It is morbid, 
 it is imsocial, unworldly ; it is not supernatural but unnatural, 
 not super-htmian but anti-human, and whUe seeking to elevate 
 to the piirity of angels it sinks its votaries too often below 
 the level of the brutes. The conventual system is at the 
 best but an organised system of cowardice. You have not 
 faith to walk with Jesus upon the waters, and so you retire, 
 to the solitude. The furnace is too hot for you, the Son of 
 man must walk it alone, for your weak and unloving heart 
 refuses to follow the Lamb whithersoever he goes. Where is 
 that faith to be found of which the apostle speaks (Heb. xi.), 
 which led the worthies of the olden time to such glorious 
 deeds ? Certainly it is not so much evidenced by lying like 
 a water-melon on the slopes of Lebanon, as by ofierings like 
 those of Abraham, good deeds like those of Joseph, self- 
 denial like that of Moses, and heroic actions like those of 
 Gideon, Barak, Jephthah, Samson, and the son of Jesse. 
 
 3. Besides, let me tell you, the influence of woman 
 upon the social system, the amount which she contributes to 
 the sanctity and civilisation of the human race is so con- 
 siderable, that we cannot aflFord to dispense with her joyous 
 and tranquillising presence. The infidelity of David Hume 
 was awed by the presence and conversation of modest females. 
 Dr. Whately thinks that a savage could never civilise him- 
 self, while Dr. Arnold contends that a harharian might ; but 
 it is surely equally certain that no people among whom the 
 
THE DRUSES. 39 
 
 institute of marriage prevailed, could be either the one or 
 the other, and therefore Adam and Eve were neither savages 
 nor barbarians, but decent civilised people, and created in 
 the image of God. Monasticism is, therefore, a step in the 
 direction of the savage or the barbarian. It is a separation 
 of what God has joined together, a voluntary divorce between 
 the tender and the resolute, the beautiful and the strong; 
 and hence it has come to pass, that in all ages the most un- 
 relenting persecutors in the Papal apostasy have ever been 
 from among the clergy and the monastic orders. You see 
 the same truth on these hills of Lebanon. Here the con- 
 ventual system, which in Europe has been decKning since 
 the Reformation, is in vigorous operation, and fanaticism and 
 superstition have been multiplying on the goodly mountain, 
 like the power of its vegetation, with startling luxuriance, 
 and the result is that a Protestant would hardly be allowed 
 to pass through the district of Kasrawan T\athout injury or 
 insult. The convent is the nest egg of superstition ; and 
 fanaticism and persecution are but a second generation 
 from the same unclean bird. So much have I thought it 
 right to say about the Christians and their institutions on 
 Mount Lebanon. We come now to the Druses. 
 
 III. The Druses of Mount Lebanon, and those scattered 
 through the adjacent towns, may amount to 150,000. They 
 formerly possessed the entire mountain, and formed under 
 their emirs a small but compact and formidable monarchy. 
 The conversion of the house of Shehab, the governing family, 
 to the Maronite faith, gave the preponderance into the hands 
 of the Christians, and the worshippers of Haldm are now 
 compelled to divide their power. The Druses are the most 
 free and warlike portion of the inhabitants. The religion of 
 the Druses is not fully known, nor does it deserve to be 
 
THE DRUSES. 
 
 better. The nation is religiously divided into two classes, 
 the initiated and the uninitiated, or the wise men and the 
 fools. The uninitiated take no part in their public worship, 
 nor is there any salvation for them according to the religion 
 of Hakim. The god of the Druses is a free, glorious, and 
 eternal spirit, the creator, predestinator, and ruler of the 
 world, undefined and incomprehensible, who at different 
 periods of the history of the xmiverse has revealed himself 
 in human form, without sharing the weaknesses of humanity. 
 His last incarnation took place on the 411th year of the 
 Hegira, in the form of Hakim Biamer Allah, the third 
 Fatimite caliph of Egypt, and no other appearance is to be 
 expected till the day of judgment, which is the triumph of 
 the true religion, and the glorification of the Unitarians or 
 Druses. The first-born of the Creator is Intelligence, through 
 whom, as a mediimi, all other things were created, and 
 Hamzah is the form through -vwhich this Universal Intelli- 
 gence ministers and mediates between Hakim and the 
 creation. All things are, according to the Druses, moving 
 round in the successions of a universal circle ; the number 
 of souls is fixed, and can neither be increased nor diminished ; 
 all things are guided by an absolute predestination, and yet 
 so as to enter into, pervade, and succeed one another by the prin- 
 ciple or law of transmigration. The seven commandments of 
 Hamzah require the utterance of truth, charity towards their 
 brethren, the renunciation of all other religions, and absolute 
 devotion to Hakim. As to dress, manners, customs, &c., the 
 Druses differ from the other Orientals only in the head-dress of 
 the ladies. This is the tantoor or horn. As to material, the horn 
 is made of dough or tin, silver or gold, according to the rank 
 and fortune of the wearer ; as to shape, it is very like the 
 horn of a cow, thick and massive at the root, and ending 
 pyramidally in a sharp point ; the length varies from six 
 
THE DRUSES. 
 
 inches to two feet, or two feet and a half; in the mode 
 of wearing it the ladies are divided, some erecting it upon the 
 head exactly in the centre, so that it rises up in rectilineal 
 elegance between the eyes, others, preferring variety to uni- 
 formity and Hogarth's waving line of beauty to a right 
 ascension, fix it on in the direction of the eyebrow. This 
 gives a pleasing variety. The horn is boimd firmly upon 
 the head with bands under the chin ; tassels, trinkets, and 
 ornaments descend from it in plentiful profusion upon the 
 neck, back, and to the heels of the wearer, adding both to 
 the expense and weight of that ponderous and most fantastic 
 head-dress. The turbans and head-gear of the Orientals, 
 men and women, are fixtures ; and not to be removed like our 
 hats and bonnets at certain times and seasons diiring the day. 
 They put ofi" the shoes, but retain the turbans. They sleep 
 in their clothes, as in the days of Moses, and many of the 
 Druses retain the horn during the night. This, you may 
 easily suppose, tends more to the encouragement of life than 
 of cleanliness. It is worse still in the deserts, where water 
 is so scarce. The wandering Bedaween, if he be so fortunate 
 as to have a shirt, retains it till it falls off, or perhaps walks 
 ofi", which it certainly might do were it not for the want of 
 imanimity, that great want in all kinds of communities. If 
 he makes any change, it will be when he comes to a good 
 fire, where a few benevolent shakes relieves the afflicted and 
 backbitten Ishmaelite of not a few of his unscrupulous per- 
 secutors. But, whatever you may think, the Druses are 
 atti3ched to their customs, and the ladies will not give up 
 the horn. The great prince, the Ameer Basheer, tried to 
 efiect a change, but the ladies opposed a stubborn resistance, 
 and the prince yielded, saying that he would not lose his 
 crown for a horn. Then you must remember that the Druse 
 lady, like all the women of the East, is swathed in the white 
 
*2 VARIOUS PARTICULARS. 
 
 veil, from tlie top of tlie horn to the soles of the feet, so 
 that the appearance, walking, sitting, or riding, is most 
 fantastic and ridiculous. Some have supposed that the use 
 of the horn as a head-dress gives the true explanation of 
 the numerous passages of scripture which refer to it as a 
 symbol of power. This, however, goes on the supposition 
 that the Jews wore horns, which has never been proved. 
 The symbol is not taken from men but from beasts, (E,ev. 
 V. 6; xii. 3; xiii. 1, &c. ; xvii. 3, 7, &c.) The defence of 
 the bull are his horns, <pa(ng Kepara ravpoiq. Anacr. Ode 2. 
 The poet is a dangerous animal, says Horace. Fcenimi 
 habet in cornu, longe fuge ^he has hay on his horn, avoid 
 him ; (compare Exod. xxi. 28 ;) and also Book iii.. Ode 21, 
 line 18, Adis cornua pauperi thou givest horns (strength, 
 resolution, substance) to the poor ; and Homer says, Achilles 
 horned, TptjagKepa'ils^ pushed with his horns the Trojans. 
 IHad ii., line 861. We say in English, he puUed in his horns, 
 and in all the languages of the East and the West we find 
 the same metaphorical use of the word horn. Jesus is there- 
 fore the Kepaq atorripiag, Luke i. 69 ; the horn of salvation, 
 the redeemer and defender of his people. The exalting of the 
 horn is the increase of power, wealth, and glory. Psalms, 
 Ixxv. 4 ; Ixxxix. 17, 24 ; xlii. 10 ; cxii. 9 ; cxxxii. 17 ; 
 cxlviii. 14, and many others ; and the cutting off the horns 
 means the destruction of power and influence. Jer. xlviii. 25. 
 Lam. ii. 3. Psahn Ixxv. 10. 
 
 III. Various particulars. In passing through a country, 
 the intelligent traveller has his eyes and ears ever open 
 to all that is new, varied, or interesting in the scenery, or 
 among the inhabitants. He observes, compares, and as far 
 as possible analyses, the ingredients which enter into and 
 Compose his general impressions. He seeks to give its 
 
THE ROADS OF LEBANON. 43 
 
 proper place to eacli individual element, and to arrive at 
 accurate conclusions, by separating as clearly as may be 
 the actual realities from the deceptions of the imagination 
 and romance. This is necessary everywhere, but especially 
 so in Palestine, where history, prophecy, and misery, the 
 past, the future, and the present, combine to influence the 
 judgment through the fancy, and lead you more or less into 
 the regions of fairy-land. 
 
 Ist. What kind of roads have you on Lebanon? I have 
 brought my carriage with me, I am a little gouty, and wish 
 to travel independently and at my ease. Then you had better 
 sell your carriage, and buy a donkey. Mr. Farren, the 
 Consul-general of Syria, took a fine London-built carriage 
 to Damascus. He wished to have English comfort in the 
 ancient city of the Caliphs, and show the Orientals some of 
 the refinements of modern luxury. That carriage was never 
 used ; on leaving, he made a present of it to the Pasha, 
 and when I was leaving Damascus, it stood in the palace- 
 yard of the Pasha, not as the elegant vehicle of beauty and 
 luxury, but as a very comfortable nesting-place for a few 
 incubating hens ! What food for the imagination have you 
 now in that carriage ! Old England rises up before you in 
 all her glories, the home of the sciences, the ark of reKgion 
 and civilisation, the terror, the admiration, and the wonder 
 of the world ! Suppose the carriage which drove Adam 
 and Eve out of paradise (if they used one), had been 
 running along the course of time ever since, improved and 
 amended in the difierent ages according to the variations 
 of taste and the advances of science, and you see now before 
 you the last and newest edition of that wonder of mechanical 
 genius, a light and stout and well-balanced carriage-wheel. 
 Compare with it the ]31i< of the Hebrews, the rpoyoq 
 of the Greeks, the rota of the Latins, and you have the 
 
TERRACES OF LEBANON. 
 
 history of civilisation. But moralising apart, the natural 
 is better than the artificial, and the donkey, or the mule, 
 or the horse, is better both for the gout and the Lebanon 
 than your fine London carriage. These animals are safe 
 and sure-footed, and when you arrive at those ledges and 
 precipices which seem dangerous and impassable, all you 
 have to do is to lay the reins on the saddle bow, shut 
 your eyes, and allow your mule to have his own way. These 
 roads are mere mountain paths. They have been worn by 
 the feet of mules and donkeys, but never formed by the hand 
 of man. I have often ridden over passages in Lebanon, 
 where I would have been afraid to walk. Here you make 
 way along an old watercourse, and then you surmount the 
 bare and slippery rock, but the threatening crag, and the 
 yawning giilf, are all the same to your steady and sure-footed 
 mule. The gout leaves you on Lebanon. This may console 
 you, as you breakfast on bread and grapes, dine on bread and 
 oil, and lie down to sleep soundly in your tent at the setting 
 of the sun. 
 
 2nd. What is a terrace ? The terraces of Palestine, the 
 terraces of Lebanon, are the arable belts or stripes that are 
 found on the sides of the mountains. In Lebanon they very 
 often succeed one another, like winding stairs, up to very 
 high elevations. There is no lack of stones on Lebanon : 
 take then a mass of stones, and build a rude wall or biittress 
 with them, four, six, or ten feet high, in proportion to the 
 width of the intended terrace and the steepness of the 
 mountaiu side ; then take the spade, crow-bar, &c., and 
 level the surface, gathering together with the greatest 
 care all the mould possible, supporting it against the fore- 
 mentioned buttress of stones : all is now ready, plant your 
 vines and your olives, and lay in your vegetable seeds ; then 
 add another and another as you find time and occasion, and 
 
ANIMALS or LEBANOIs'. 45 
 
 let in among tlie roots of the trees the water that descends 
 from the dissolving snows, or flows from the fountains, and 
 you realise the terraces of Lebanon, and the imagery of the 
 first Psalm : 
 
 "He shall be like a tree planted by the rivers of waters." 
 
 J72) a division comes from J 73 to divide (Gen. x. 5, "his 
 name was Peleg, because in his days the earth was divided"), 
 and does not mean a river, for which the proper word is "inj ; 
 but a cut or canal, by which the water is drained off for the 
 purposes of irrigation. The LXX. have given the exact idea 
 of the Hebrew : Trapa raq Ste^oSoug tmv vSutcov, viz. : the 
 artificial canals for the purpose of irrigation. And this is 
 also the idea of the Arabic, Jl-i^ <jj-^ iJ^, ad decursus 
 aquarimi. This little division, this little Peleg (from which 
 comes the Greek irtXayoq the sea, the divider of nations), 
 flows in among your trees in these upland terraces, and keeps 
 them always green. " His leaf shall not wither, he bringeth 
 forth his fruit in his season." Observe, also, how the husband- 
 man lets the water ofi" and on. He displaces a sod with 
 his foot, and that simple action explains watering with the 
 foot, Deut. xi. 10. 
 
 3rd. What are the animals of Lebanon ? The lion, ''"IJ^ 
 i:^''^', Sjm\ fa*>, is no longer found in these fastnesses 
 and impenetrable retreats, as in the days of old. (Cant. iv. 8.) 
 But the leopard, ID J, ^, the Trap^akiq of the LXX, the 
 panther of Buffbn, still shews his beautiful spots, and exercises 
 his fierce disposition on the goodly mountain. The domestic 
 animals are the same as in Palestine generally. The camel 
 is not at home on the rocks and precipices of Lebanon ; his 
 feet, soft and noiseless, his patience, his capability of doing 
 long without water, render him the ship of the desert, and 
 the only companion of man through the solitudes of bound- 
 
46 ANIMALS OF LEBANON. 
 
 less sand. He is used, but not extensively, on tlie mountains. 
 The general uses of the animals are these the horse for 
 riding, the mule for carrying burdens, the camel for the 
 desert, the cow for ploughing, the goat for giving milk, 
 the sheep for mutton, and the donkey for the ladies. The 
 horse never ploughs, and as there are no carriages of any kind, 
 he can be used only for riding. The cow in Syria is little 
 used for milk. In Damascus you can get it, but the quality 
 is of a very inferior kind, and the goat's is dearer and 
 much preferred. The cow is a large, raw, high-boned, un- 
 fattenable animal, and being regularly wrought in the 
 cultivation of the soil the millc is bad. The Orientals eat 
 no beef, and the swine is an utter abomination to all classes, 
 Turks, Jews, and Christians. The ox is an invention unknown 
 to the ancients, and has as yet made little way into the East. 
 Dogs and cats you find everywhere. The cats are pets and fa- 
 vourites with the Moslem ladies, as they are the mortal enemies 
 of the serpents. I found a serpent two feet and a half long 
 in my bedroom, which a cat had killed. In Damascus, hardly 
 any house is free from serpents. The dogs are considered 
 unclean, and are never domesticated in the East. They are 
 thin, lean, fox- like animals, and always at the starving point. 
 They Hve, breed, and die in the streets. They are useful as 
 scavengers. They are neither fondled nor persecuted, but 
 simply tolerated, and no dog has an owner or ever follows 
 or accompanies a man, as the sheep do. I went out in the 
 evening once when at Beyrout with my teacher, to enjoy 
 the fresh air, and talk Arabic. My little EngKsh dog, the 
 gift of a friend, followed us. "We passed through a garden 
 where a venerable Moslem was sitting on a stone, silently 
 and solemnly engaged in smoking his pipe. He observed 
 the dog following us, and was astonished at it as something 
 new and extraordinary, and rising, and making out of the way. 
 
\^LLAGES AND HOUSES. 47 
 
 he cried out, " May his father be accursed, is that a dog 
 or a fox?" The Orientals when angry, you must observe, 
 do not curse or abuse one another as we do, but their fathers, 
 to the thousandth generation. They apply the same prin- 
 ciple to animals and things. How often have I heard the 
 donkey-driver as he gave the weary animal a thrust in the 
 hip with the goad, (a sharp pointed stick, sometimes tipped 
 with iron 1 Sam. xiii. 21) cry out, -,ei3^\ ^^^,_, "get 
 on, may your father be accursed, get on." xis< y^, the 
 father of the cannon, is the name of a fine Turkish coin, 
 which bears the representation of a cannon. Our coins 
 would in Oriental language be called, " the father of the 
 harp and the crown." The same wide use of the word 
 father is found in Scripture. 
 
 4th. The inhabitants of Lebanon, like those of the East in 
 general, Kve in villages, and their houses are very rude and 
 primitive in their construction ; the climate, except for a 
 short time in winter, is mild and salubrious, and the shadow 
 of a rock or the shade of a tree serves almost all the purposes 
 of a house. You enter by a rude gate a little enclosed court, 
 at the end of which two or three rooms are built in propor- 
 tion to the family ; beams of wood and branches of trees are 
 laid across the walls, and covered with a layer of earth ; 
 you ascend this roof by a stone stair from the court, if you 
 want to enjoy the air. They sleep in their clothes, and 
 consequently have little use either for beds or bedrooms ; 
 the kitchen is merely an angle in the court, where two or 
 three stones are rolled together, so that a pot or tangera can 
 rest upon them ; nor do they generally need anything more ; 
 cooking is required only for the supper, and not always even 
 then, so that fire, except for the pipe, is not requisite till 
 near the evening ; they do indeed sometimes kindle fires in 
 their houses, but, like the old Romans, they have no chimneys 
 
48 VILLAGES AND HOUSES. 
 
 to draw off the smoke, and glass is as little used in Lebanon 
 as it was in Rome. Nothing can exceed the filth of these 
 houses and courts ; there is little or no furniture indeed, and 
 that is a blessing, and the floors are rarely swept, so that 
 the mat on which you tread, and the walls and the roof are 
 filled with inniimerable multitudes of vermin of all kinds, 
 , cavalry, infantry, and artillery, ready for the contest. 
 
 " All regarding man as their prey; 
 All rejoicing in his decay." 
 
 Before I took my family into my house in the village of 
 Abeih, I had to cover the floor with a layer of teen, or soft 
 wet clay, by which means we got rid of multitudes, though 
 sufficient numbers remained to render it an imeasy though a 
 very healthful dwelling. Do not suppose from this, that my 
 residence on the goodly moimtain was disagreeable. Far, 
 very far, from it. I had in me and around me almost every 
 element of complete earthly happiness. I had health and 
 hard labour, which since the Fall is necessary to our happiness. 
 I breathed the pure air of the mountain, and drank the water 
 from the rock. I had agreeable society in the American 
 missionaries, Mr. Thomson, Mr. Whiting, Mr. Smyth, and 
 Dr. Vandyke ; and in Mr. Black and Mr. Scott, merchants, 
 from Beyrout. I had the opportunity, too, occasionally, of 
 preaching the gospel to my countrymen. I had my family 
 around me, and I cherished the pleasing hope that the Lord 
 Jesus was preparing me for glorifying his name in the land 
 of his humiliation, and among his brethren according to the 
 flesh. I therefore look back to my sojourn on Lebanon with 
 pleasure, and would speedily return to the East if I could ; 
 nor does any part of the Lord's dealings with me seem more 
 dark and mysterious than the circumstances which compelled 
 me to leave Damascus. We bow without a murmur before 
 
the heavenly chasten er (Ileb, xii. 6), and seek to subordinate 
 our will to His. He doeth all things well; love suffers, and 
 is made perfect through suffering. 
 
 " To Thee we turn ; to Thee we come for rest, 
 Immortal Sufferer ! though now on high ; ' 
 And John-like leaning on thy loving breast, 
 We calmly wait our summons to the sky." 
 
CHANGE OF SCENERY. 
 
 CHAPTER III. 
 
 Introduction ; General Scenery : I. The Walls ; The Stones ; The Quarry. 
 Who huilt Them ? 11. The Temples : Ist. The Little Temple described ; 
 2nd. The Temple of the Sun described ; 3rd. The Polytheon described. 
 III. A historical sketch of Baalbek. IV. Reflections : 1st. The permanent 
 Character of Localities ; 2nd. The partiality of History ; 3rd. The strength 
 of Religious Convictions ; 4th. National Character ; 5th. An Evening 
 
 We now leave tlie rich scenery of tlie goodly mountain, witli 
 all its strange varieties of men, manners, and religious 
 opinions. The fearful depths below, and the overhanging 
 crags above, frighten us no more ; the piercing winds, the 
 desert summits, and the everlasting snows have yielded to 
 smiling valleys, cultivated gardens, and all the endearments 
 of busy rural life. The strangest contrasts, both moral and 
 physical, are at home on this mountain. Storm and stillness, 
 rugged desolation and richest verdure, summer and winter, 
 meet the traveller in the course of a few hours. The words 
 of the poet concerning Lebanon are literally true 
 
 " Whose head in wintry grandeur towers 
 And whitens in eternal sleet, 
 While summer in a vale of showers 
 Is sleeping rosy at his feet." 
 
 Farewell, ye Alpine rides ! I have seen much and admired 
 much in Egypt, Italy, France, Germany, England, Scotland, 
 and Ireland, but all must yield to these ! There is no tame- 
 
A THUNDER-STORM. 
 
 ness here ; everything is perfect in its kind. The air is balm ; 
 the rugged summits are sterility itself; the fertility of the 
 valleys is amazing; the thistle grows by the cedar thirty- 
 seven feet in circumference as in the days of old ; the snows 
 are everlasting ; no leaf moves in the dead stillness, and the 
 terrific vehemence of the thunder-storm can be described 
 only by God himself (Psalm xxix.). Awful, indeed, are the 
 electrical flames, which leap forth from the reverberating 
 mountain tops ! Behold, at the distance, in the direction of 
 the sea, a little cloud ; it is about the size of a man's hand 
 (1 Kings xviii. 44) ; it rises higher and higher, and becomes 
 every moment larger and larger ; the mountain attracts it, 
 and now, black, dense, and terrible, it stands poised in mid-air, 
 ready to discharge its thunders. Look at it steadily, there 
 is a movement in it. And now the dark pavilion of the 
 unknown is rent into many fragments, and the voice of God 
 comes forth in glory and majesty ; the rain is a deluge of 
 waters, the lightnings rend the cedars, and echo, the daughter 
 of the hills, reverberates and prolongs the peals of thunder. 
 Most awful, most grand, indescribable ! It is a thunder- 
 storm on Lebanon. Give, now, one last lingering look over 
 these hills before we leave them for ever. See all elements 
 here, and all sweetly, nobly combined, in order to arrest the 
 attention and expand the heart; you have sea and land, 
 mountain and vale, wooded heights and flowing streams; 
 valleys, villages, and busy life if you look below ; look above 
 you, it is fierce, wild, irreclaimable desolation ; the valleys are 
 vocal with the birds of song, and the mountain tops re-echo 
 with the voice of God ; mean human habitations contrasted 
 with overwhelming masses of matter ; scraps and patches of 
 man's labour contrasted with the boundless grandeur of Jeho- 
 vah's works. Memory is awed and excited by the associations 
 of the past ; hope rises on eagle's wings into a glorious future ; 
 
52 THE BAKAA. 
 
 while the present sense is charmed and attracted, aroused or 
 tranquillised, by every conceivable object of beauty, terror, and 
 sublimity ; the great and the little, the tender and the terrible, 
 are here and in all varieties ; forms, shapes, and distances are, 
 to the European eye, utterly confounded and annihilated by the 
 clearness and rarity of the air ; the near and the remote seem 
 to blend in the circimiambient clouds ; the attractive and the 
 repulsive, all that is awfully grand, as well as all that is 
 elegantly little, meet and mingle in this panorama of nature, 
 not confusedly like a work of chance, but in loveliest order 
 and arrangement like a work of God; and then over the 
 whole of it, beautiful, various, infinite as it is, from the snowy 
 sumjnits to the burning base, the glorious sun of Syria, unit- 
 ing and harmonising all, throws the radiance of his golden 
 beams. Ye goodly mountains, farewell ! Onward, forward ! 
 Where are we now ? We are in the Bakaa, what the Arabs 
 designate, by way of emphasis, the valley, and the Greeks 
 Coelo-Syria, from its being a Jiolhw, formed by nature's hand 
 between Lebanon and Antilebanon ; to the right rises the 
 Leontes, and flows southward into the sea at Tyre ; it is the 
 Kasuniah of the Arabs. Away in the distance to the left rises 
 the Orontes, and flows northward towards the former queen 
 of the East, the rival of Rome itself and the capital of the 
 Macedonian kings, Antioch. This river reminds you of many 
 things, but chiefly the wastes which the tooth of time has 
 made. The dynasty of the Seleucidee was here, and 
 luxury, civilisation, and corruption passed their usual stages 
 of growth, consummation, and decay. Rome felt the influ- 
 ence of the Syrian dance and Oriental efleminacy, so that 
 the indignant satirist (Juvenal, iii. 62) sees the Tiber sub- 
 merged in the Orontes 
 
 " Jampridem Syrus in Tyberitn defiuxit Orontes 
 Et linguam, et mores, et cum tibicine chordas 
 Obliquas," &c. 
 
WALL or BAALBEK. 53 
 
 But here are the ruins of Baalbek, the noblest and the 
 most Cyclopean in the world. The position is worthy of 
 them. Situated between Lebanon, Antilebanon, the Leontes, 
 and the Orontes, Baalbek bears its silent testimony to reli- 
 gious systems, architectural splendours, and political power 
 and greatness now long past and gone. The charm of these 
 ruins is not their extent, but their grandeur ; the ruins of 
 Palmyra cover a far larger space, yet though very magni- 
 ficent they make no such impression upon the traveller as 
 Baalbek. Let us approach and examine them as minutely 
 as brevity will allow. 
 
 I. The Wall. At the north-west corner of the temple-area 
 you first meet the Cyclopean masonry ; nine stones are built 
 into a wall of inconceivable strength and solidity. The average 
 dimensions of these stones are thirty-one feet long, nine feet 
 seven inches broad, and thirteen feet deep. Pass round the 
 corner westward, and you behold with wonder and amazement 
 the great wall, in which one stone, the greatest indeed, measures 
 sixty-nine feet in length, thirteen in depth, and eighteen in 
 thickness, containing about 16,146 cubic feet, and weighing 
 above 1,000 tons. It is one of the largest masses of rock that 
 ever were moved by human hands ; its fellow Kes in the quarry 
 about a mile distant, wrought into form, and ready to be 
 removed into its destined place. But who will remove it ? It 
 measures sixty-nine feet in length, is seventeen broad, and 
 sixteen deep, and weighs probably 1,400 tons; a stupendous 
 building stone ! But you are not to suppose, with some idolaters 
 of antiqmty, that it could not be moved in modern times. This 
 is false. Let the British Parliament give the order and the 
 money, and Colonel Stevenson or some other engineer will place 
 it in the city of London, as a pedestal for a statue of Queen 
 Victoria. Falconet, a French sculptor, at the bidding of 
 
54 BUILDERS OF BAALBEK. 
 
 Catherine II. of Russia, rolled a mass of granite, forty-two feet 
 long at the base, thirty- six at the top, twenty- one thick, and 
 seventeen high, through a marsh four miles long, with forty 
 men sitting on the top of it, until it reached the Neva, where 
 it was embarked, and conveyed to the spot where it now stands 
 in St. Petersburg, as the equestrian statue of Peter the Great. 
 It weighs, at the least, 15,000 tons, and is probably the greatest 
 mass of stone ever moved from place by human skill. These 
 walls at Baalbek are, nevertheless, very astonishing ; the 
 stones are so closely joined that the seams are scarcely ob- 
 servable, and the contemplation of the whole ruin impresses 
 you with combined ideas of the beautiful and the strong, the 
 artistic and the gigantic. But who built this wall ? 
 
 1st. Tradition attributes the building of the whole, walls, 
 temples, and all, to Solomon. This is the Baal-hamon (Song 
 viii. 11) where Solomon had his vineyards, his palaces, and his 
 idolatrous temples; and if the buildings seem to exceed human 
 powers, the Moslems will tell you that Solomon was lord of the 
 ginn or genii, who ministered on all occasions to his imperial 
 commands. This tradition, like most other traditions, is, at 
 least, partly false ; the three temples are not Jewish, and no rea- 
 sonable person could ever for a moment have thought them to 
 be so. They are idolatrous, and they are of Grecian architecture. 
 But the wall Is it Jewish ? The great stones of the temple 
 at Jerusalem are bevilled at the joinings in the wall, these at 
 Baalbek are not, and in so far the origin of the wall seems 
 not to be Jewish Besides, this must have been almost as 
 great and expensive a waU as the temple of God itself, and 
 yet the Scripture gives no syllable concerning it ! This is 
 highly improbable, if it belongs to the age of Solomon. 
 
 2nd. Did the Romans build this wall ? Most people are of 
 opinion they did. They say it is worthy of that great people ; 
 it is like their ideas of power, fame, and perpetuity. Their 
 
THE TEMPLES. 55 
 
 roads running from the city gates in all directions, and 
 embracing the subjugated world in an iron net, at the centre 
 of which the imperial spider sat ready to run ; their bridges, 
 their stupendous aqueducts, their baths, temples, and coliseums, 
 all indicate clearly enough that Baalbek was their work. They 
 alone had the wealth, skill, and perseverance requisite for such 
 an undertaking. But is Cyclopean architecture characteristic 
 of the Romans ? It is not, but belongs to an anterior age. 
 The coliseum is indeed the most massive building ever com- 
 pleted on earth, but it is built of small thin bricks ; the Arch 
 of Titus is neither gigantic nor built of large stones ; nor do I 
 remember observing very large stones in any Roman building. 
 On the contrary, the stones of the Jerusalem Temple, the 
 Pyramids of Egypt, the ruins of Deir il Kalla on the Lebanon, 
 and of the great walls of Baalbek, are all Cyclopean, and seem 
 to belong to a former age, when the ideas of force and soKdity 
 were very little tempered by those of beauty and symmetrical 
 forms. The characteristics of this ancient colossal architecture 
 of the Egyptians, Syrians, Jews, and Hindoos were immovable 
 firmness, gigantic height, solidity and splendour; and the 
 subtile ethereal Greeks were the first to give prominence in 
 their temples and public buildings to the ideas of simplicity, 
 elegance, and beauty. 
 
 II. The Temples. The temples are three in nimiber, and 
 evidently belong to the same age and the same general style 
 of architecture ; two of them were probably finished and 
 furnished with their idol- deities, the great one certainly never 
 was ; they are Grecian in their style, and Eoman in their 
 origin, as is evident enough from the ruins themselves, as well 
 as from the assertion of John of Malala, that Antoninus Pius 
 built a temple to Jupiter, at Baalbek or Heliopolis, which was 
 one of the wonders of the world. Inscriptions, also, in the 
 
TEMPLE OF THE SUN. 
 
 Latin language, found on the foundations of the great portico, 
 indicate that the temple was dedicated to the great gods of 
 Heliopolis, and that for the safety of Antoninus Pius and his 
 august mother, Julia, certain pillars were erected by the piety 
 of the inscribers. These temples then are of Roman origin 
 most probably. 
 
 Ist. The little temple stands a few perches distant from 
 the two larger ones, in the midst of ruins, weeping willows, 
 and filth of every kind. It is very small, and perfectly round. 
 The peristyle is formed by a row of pillars round about, of 
 the most striking beauty ; these are circidar, smooth, and of 
 exquisite elegance ; between each two pillars there is a niche 
 for the images or gods of the heathen ; the entablature and 
 cornice are of surpassing workmanship, and so curved a little 
 inwards as to give the building the appearance of an octagon ; 
 wreaths are suspended from the cornice to ornament the 
 idols of the niches ; the door-posts are of single blocks ; the idea 
 of the whole is simple, complete, and beautiful. It suggested 
 to my mind the ParKament House of Dublin (the most beauti- 
 ful Grecian building of modem times), but it is not one-foiu-th 
 of the size. Lord Lindsay could see in the willows that 
 surroimd it a picture of beauty weeping over genius. 
 
 2nd. The Temple of the Sun, we name it so simply for distinc- 
 tion. This is a rectangular building, three or four times as 
 large as the little circular temple ; the north and south sides 
 were adorned with twenty-eight noble pillars, fourteen on each 
 side, of which thirteen are still standing ; at the west end 
 were eight pillars of the same dimensions, of which three are 
 standing, and one prostrate, though tolerably perfect. This 
 is indeed a magnificent peristyle ; the columns are composed 
 of three blocks, the shafts perfectly round, smooth, and pro- 
 portional; the architrave is ornate, massive, and in perfect 
 keeping with the pillars and the rich cornice ; the carved ceil- 
 
GATEWAY OF THE TEMPLE. 67 
 
 ing of the peristyle is, in fact, an exquisite tissue of network 
 done in stone, the massive centre being a series of circles, con- 
 taining mythological devices of various kinds, while the angles, 
 edges, and interstices are all filled with busts and figures of 
 various kinds, but of exquisite beauty. These admirable 
 pannels run round the entire building, and fill the mind with 
 wonder as you behold them from the base of the pillars. Time 
 seems to have done the pillars and the carving no injury ; 
 they are as perfect as the day the building was finished. The 
 entrance is on the east side, through a noble portico of two rows 
 of pillars, of which only four are standing ; the pillars of the 
 portico are distinguished from the peristyle by being fluted ; the 
 frieze, cornice, entablature, &c., are in keeping Avith the general 
 grandeur of the whole. The gateway or door of the temple 
 is one of the wonders of the place ; Lord Lindsay calls it a 
 matchless portal, and says every ornament that could be in- 
 troduced into Corinthian architecture is lavished on it, and 
 yet it is perfectly light and graceful. The arch is composed 
 of nine great stones, three being at each side, and three in the 
 centre ; the keystone has, by the earthquake which laid the 
 temples and city in ruins, been shaken down some feet from its 
 place, and hangs over you in a very threatening manner. An 
 imperial eagle eyes you from above, and holds in his talons 
 the wand of Mercury : " calidum, quidquid placuit jocosocon- 
 dere furto:" (Hor. Kb. i. ode 10, 7) intending, to all appearance, 
 to practise his own tricks upon the thievish messenger of the 
 gods ; and winged genii present you with fruits and wreaths of 
 flowers. Examine the carved work of the door-case, and observe 
 the beauty of the design and the perfection of the execution : 
 the vine with its fruits and flowers; ears of corn of various kinds, 
 wrought with consummate skill in the close-grained lime- 
 stone, and intertwined in the most elaborate manner, make up 
 the figures and design of this noble fragment of ancient art. 
 
58 THE POLYTHEON. 
 
 The interior of the temple is ornamented with fluted pillars 
 adhering to the walls, with arches, niches, &c., in keeping 
 with the style and grandeur ofthe whole building. Theodosius 
 turned it into a Christian church. 
 
 3rd. The Polytheon, or temple of the gods of Heliopolis, covers 
 a very extensive area, and was evidently never completed. It 
 was intended to be an open magnificent space, surrounded by 
 walls, and embellished with pillars, niches, recesses, small 
 temples, for the convenience of gods and men, priests and phi- 
 losophers. Many of the ancient temples were open, uncovered 
 biuldings ; the pantheon, the coliseum, and the great temple of 
 the gods of HeliopoKs were of this sort, and in the genial climes 
 of Italy and the East the shade of pillars, porticos, side pavi- 
 lions, &c., would suffice for the comfort of the worshipper. The 
 temple was never completed, and even the skilful architect 
 can with difficulty trace the design ; you trace the grand 
 entrance easily enough on the eastern side, by a flight of steps 
 leading to the portico, flanked on either side by pavilions ; 
 enter through the sublime portal, and you find yourself in a 
 polygonal court, which was probably subsidiary to a second 
 magnificent rectangle of 350 feet square, from which you pro- 
 ceed through lofty colonnades to the portico of the Hieron, or 
 holiest of all ; what this sanctum would have been had it been 
 built, or how it would have been ornamented within and 
 without, it is impossible to discover ; the courts are, however, 
 surrounded with chambers for the ministers, and niches for 
 the images of the gods ; small pillars and broken fragments 
 of beautiful Egyptian granite meet you now and then in these 
 recesses, and everywhere the sculpture is singidarly beautiful, 
 but all these are insignificant compared with the massive 
 fragments of pediments, pillars, and capitals which hem your 
 path on every side ; six of these columns are indeed standing, 
 surmoimted by their colossal architrave, rising sublimely 
 
HISTORY OF BAALBEK. 59 
 
 seventy-five feet above the ruinous desolation, and for sim- 
 plicity, majesty, and comely proportions challenging and 
 defying the world ; these noble limestone pillars are com- 
 posed of three blocks each, are seven feet six inches in diameter, 
 and stand from one another at the distance of nine feet. 
 Seen from a distance, or in the moonlight, when dimness leaves 
 figure and boundaries undefined, they present a still more 
 striking appearance ; they are survivors of the general desola- 
 tion, and claim the sympathies of the spectator as a kind of 
 martyr- monuments. Job's messengers, who have escaped the 
 ravages of man and time, and the earthquake shocks of ages, 
 to tell to future generations their confused but interesting 
 tale. 
 
 III. Its History. The name i^p2 b^JI Baalbek, which in 
 defiance of the Greek attempts to change it into Heliopolis, 
 the City of the Sun, it still retains, shows it to be of a very 
 early origin. Compare similar compounds in the following 
 passages: Jud. viii. 33 ; ix. 4. Jos. ix. 17. 2 Chron. xxvi. 7. 
 Jud. iii. 3. 1 Chron. v. 23. Numb, xxxii. 38. 1 Chron. v. 8, 
 &c. Baal from ^n and bv (comp. r\'h}! ^^n^ Deut. xxi. 5), 
 and denoting superiority, was applied to the man as dis- 
 tinguished from the woman, and hence taken as ruler and 
 lord; it was soon applied almost universally to the rulers of 
 the invisible world, whose most glorious manifestation and 
 representative was their sun. Baal's worship thus became 
 imiversal,. and in the languages and monuments of the nations . 
 can be clearly and definitely traced from Persia to Babylon, 
 and from Babylon to the British isles. Here, however, this 
 form of idolatry ruled supreme ; the whole valley was dedi- 
 cated to him, and his massive temple of Cyclopean architec- 
 ture was called Baalbek. The city was undoubtedly under 
 the dominion of Solomon ; he may have made it one of his 
 
REFLECTIONS. 
 
 store- cities, and cultivated a royal vinery in the vicinity 
 (Song viii. 11), for lie built "Baalatli and Tadmor (Palmyra) 
 in the wilderness, in the land" (1 Kings ix. 18), Under the 
 Macedonian kings of Antioch it must, from its position and 
 the fertility of the valley, have been an important place ; the 
 Romans made it one of their military stations in the time of 
 Augustus. Christianity, as we learn from Eusebius, made 
 early progress in the city, and lifted up its voice against the 
 fearful and polluting worship of Yenus and the Sun, until 
 Constantino prohibited their beastly idolatries by an imperial 
 edict. The city became Christian, and continued so until the 
 conquerors from the Arabian peninsula, with the sword in the 
 one hand and the Koran in the other, imposed upon it, after 
 the fall of Damascus, a foreign tyranny and a false religion. 
 Obaidah, the commander of the Moslems, treated the inhabi- 
 tants mildly, notwithstanding their valiant defence, and the 
 city continued an important place. Tamerlane, the Tartar, 
 destroyed both Baalbek and Damascus in 1401; and what 
 time and the ravages of plundering hordes left hitherto 
 imtouched, was finally destroyed in 1759, when an earth- 
 quake laid the city and the temples in ruins. It has now 
 some 4,000 inhabitants, of whom the majority are Moslems ; 
 it is the residence of a Greek bishop, and the political 
 administration is conducted by an Amir, under the authority 
 of the Pasha of Damascus. The whole district contains 
 11,000 inhabitants, and these, I may add, are in filth and 
 wretchedness, in the midst of one of the most fertile valleys 
 in the world. Many of the villages cannot furnish seed-corn 
 for their fields, but must receive it from the merchants of 
 Damascus, for which they retxim one-third of the produce in 
 the harvest. But now let us forget, if we can, the ruins 
 natural and moral that surround us, and indulge in a few 
 reflections suggested by the whole subject. 
 
PARTIALITY OF HISTORY. 61 
 
 lY. 1st. We observe tliat districts as well as countries, vil- 
 lages as well as nations, do often retain through ages, a distinc- 
 tive character in defiance of all political and religious changes. 
 Lebanon is still the refuge and asylum for political offenders, 
 as it was in the days of Joshua. Jericho is still the wickedest 
 place in the land, and no other region abounds with so many 
 thieves (Luke x. 30). Dr. Macgowan and his son were 
 attacked at the Sea of Galilee, by a maniac very like those 
 whom the Lord met and healed by the same waters ; and 
 Baalbek is no exception to the rule. The Septuagint translates 
 the prophets of Baal by the words, TTjOo^rjrai trig aicr^vvrig 
 (1 Kings xviii. 19, 25) the prophets of shame; see Rev. 
 iii. 18, comp. with xvi. 15 ; Jerubaal is called (comp. Jud. 
 vi. 32 with 2 Sam. xi. 21) Jeru-besheth, r\^2r\1D2 pu- 
 denda. Shame; so that the expression, in the common accep- 
 tation of the people, Baal and Shame, priests of Baal and 
 priests of Shame, were one and the same thing ; and Eusebius 
 testifies that the inhabitants were not only addicted to the 
 worship of the sun, from which the city took its name 
 (HeliopoKs), but also to Yenus, " ob fanum ArppoSirrjg A(pa- 
 KiTi^oQ, Yeneris Aphacitidis in qua viri peregrinis quibusque 
 uxores filiasque impune prostituebant ;" and we can testify, 
 that in all our joumeyings through the Holy Land, or Syria 
 in general, we have lighted upon no spot which sustains more 
 fully its ancient character than Baalbek. 
 
 2nd. We learn the partiality of history from these ruins. 
 Who laid these foundations ? What Angelo or Wren or 
 Paxton conceived the splendid design of these temples? 
 What princes, merchants, and wealthy citizens headed the 
 subscription lists for such noble and magnificent works ? We 
 know not. History is silent. The names of conquerors, 
 murderers, traitors, misanthropes, &c., are carefully preserved 
 by histor)^, but the date, the designers, and even the purpose 
 
62 GIBBON QUESTIONED. 
 
 of these Cyclopean walls are veiled in darkness. This is 
 another proof of the " vanity of human wishes" 
 
 " Why should a monument give you or me hojies 
 When not a pinch of dust remains of Cheops?" 
 
 Or are the names of Michael Angelo, Sir C. "Wren, and 
 Sir R. Paxton, to pass away from the records of nations and 
 languages, so that some future traveller shall examine a 
 pillar of St. Peter's, or St. Paul's, inquiring in vain for the 
 architect's name? Then, indeed, if our hopes of fame be 
 placed upon earthly things, we mq.y say with the poet 
 
 " But glory's glory ; and if you would find 
 What that is, ask the pig who sees the wind." 
 
 We may take occasion from this silence of history con- 
 cerning Baalbek, to ask Mr. Gibbon a question or two. He 
 has been pleased, in his sneering Mephistopheles manner, to 
 suggest doubts concerning the darkness at the crucifixion, 
 because Seneca and Pliny the elder do not mention it, 
 although they both Kved in that age, and the latter devoted 
 a whole chapter to earthquakes, eclipses, and supernatural 
 occurrences. I reply, if Pliny laboured as hard as Gibbon 
 says he did, in collecting the records of such preternatural 
 phenomena, he must have laboured without success, for the 
 chapter referred to contains only a few lines. But, secondly, 
 we are told by travellers of enormous ruins at Baalbek ; 
 building stones seventy feet long and proportionally massive ; 
 temples of the noblest form and Grecian architecture. How 
 is this ! should not the philosophic historian cry ? There can 
 be no such buildings ; they are not mentioned by the philo- 
 sophers of Greece and Rome ; according to the descriptions 
 of these travellers, they must have been built in a philosophic 
 age, yet no poet alludes to them, and no naturalist has men- 
 
ENDURANCE OF RELIGIOUS FEELINGS. 63 
 
 tioned even their names ; and, therefore, a philosopher may be 
 permitted to have the benefit of a doubt concerning these 
 supposed temples and ruins. Doubt on ! But the ruins are 
 there! Yes, the mighty walls are there, though the histo- 
 rians are silent ; and darkness covered the land at the cruci- 
 fixion, though Pliny does not mention it ; and our belief in 
 events must rest on the natural and proper evidence for 
 them, though sceptics refuse to be convinced by it. But 
 accuracy and fair dealing are not characteristic of would-be 
 sophists and unbelievers, and Plato acknowledges, of philo- 
 sophers in general, that in most cases their manners are a 
 sufficient refutation of their speculations. IloXw /n^yiarn i^ai 
 i^vpoTaTT] oiapoXrf yiyvTai <pi\oao<^iaq cia rovg roiavra 
 (^aaKovraq BTTiTriSsveiv. Kepub. lib. iv. 
 
 3rd. We may learn from these temples the strength and 
 prevalence of religious feelings in the human race. We are 
 made for worship and adoration, and the longing after some- 
 thing perfect, glorious, and immortal, on which we may 
 safely rest in the midst of infinite change and successions, is 
 felt equally by the most refined nations and the ignorant 
 heathen 
 
 " Whose untutored mind 
 Sees God in clouds and hears him in the wind." 
 
 In these niches were the images of the gods ; they repre- 
 sented the powers and properties of the invisible deities, and 
 were worshipped only as suggestive of the divinity. Cicero 
 declares (in Yerrem, Actio ii. lib. iv. 43), that the SiciKans 
 had a venerable brazen image of the Tyrian Hercules, at 
 Agrigentum, to whom they ofiered prayers and grattJations, 
 and whose mouth and chin were worn ofi" by the kisses of the 
 multitude ; the Romans do the same in the present day, save 
 that they are content with kissing the toe of St. Peter's 
 
MODES OF ADORATION. 
 
 image, which too is rubbed away by the kisses of his wor- 
 shippers ; the Indian offers his rice and gee, and the Italian 
 churches are hung round with votive offerings to the Virgin 
 and the saints. The Hindoos have ceremonies to bring the 
 divinity into the images before they can be proper objects 
 of veneration, and the papists also have a service for con- 
 secrating them ; the Siamese Pagans, after the priests' bene- 
 diction, bow and kiss the images, and then march off in good 
 order ; every one in the Greek church (says Dr. King), before 
 he commimicates, kisses the images (he should have said 
 pictures) of Jesus and the Virgin and some others. The 
 Coimcil of Trent decides that we should bow before, kiss, 
 and worship images. The inhabitants of Malta move their 
 hat to the Virgin as they pass the corners of the streets where 
 she stands. Lucian (Ilepi Op^tiffewg) tells us that the ancient 
 Greeks worshipped the sun, Kvcravrovg rriv ytipa, kissing the 
 hand; and Apuleius, of the second century, speaking of a 
 Christian, says, "Si fanum aliquod praeteat nefas habet 
 adorandi gratia manxmi labris admovere;" If he passes by 
 a temple he deems it wicked to move his hand to his lips in 
 token of adoration. The Hebrews were commanded of the 
 Lord, "l^'Ipti^J, to kiss the Son, however, as the true image 
 of the invisible God, and the one Mediator between God and 
 man. This universal worship, be it good or bad, be it rightly 
 or wrongly directed, shows that man is and must be from his 
 very nature a reKgious being. This longing, too, of the 
 clouded embodied spirit for something visible and tangible 
 as the object of veneration and trust, has been graciously 
 gratified in the incarnation of the eternal Son, the one only 
 image of the invisible God, through whom we can approach 
 the Lord our God with acceptance and peace. Out of this 
 dark strong feeling has arisen the greater part of the monu- 
 ments of ancient and modern times, and it is no mean argu- 
 
EVENING AT BAALBEK. 65 
 
 ment for the truth, of our holy religion, that it has met these 
 wants of our nature, and guided our erring convictions into 
 the certainties of life and immortality. 
 
 4th, Can we not learn something of national character 
 from these ruins ? Yes, we may. The pyramids, and all 
 that remains of that early period in Egypt and Syria, espe- 
 cially the old wall at Baalbek, suppose not only a stupid, 
 stolid, sombre, idolatrous, servile mass of people, who could 
 be harnessed to daily tasks by the will of a master, but also 
 that the mental characteristics of the nations were grave, 
 heavy, somnolent, as distiaguished from the Greeks, whose 
 temples, dedicated to the winds or the graces, revealed with 
 their light beautiful carpentry in stone the subtile, ethereal 
 character of that enterprising people. The Romans are 
 sufficiently distinguished by their arch surmounting their 
 pantheons, incorporated in their coliseums, carrying them 
 over all waters, bespanning the subject world. Power, per- 
 severance, and enormous wealth, indomitable will, and all- 
 conquering resolve, are suggested to the mind by the ruins 
 they have left. 
 
 5th. Come now, finally, and let us enjoy the glories of the 
 setting sun. The melting heat of the day has subsided into 
 the balmy freshness of the evening, and the orb of day 
 retires blandly like a mild material god. 
 
 " And now on Syria's land of roses, 
 Softly the light of eve reposes, 
 And, like a glory, the broad sun. 
 Hangs over sainted Lebanon." 
 
 Nature is going to rest ; the travellers are approaching their 
 resting-place in the Khan, where, if they be not happy, it 
 will not be for want of company ; mules, donkeys, and camels 
 take up their quarters for the night, amidst mutual con- 
 
66 ANTIQUITIES. 
 
 gratulations and the tinkling of bells ; the Greek bishop 
 in his hut-cathedral chants, amidst his orthodox followers, 
 the psalms of the day ; and the slow solemn Moslems, at the 
 sound of the Muezzen, commences his accustomed genu- 
 flexions and criminatory prayers ; the willows are weeping 
 over the ruins of the temples ; darkness is coming on, 
 
 " And all the air a solemn stillness holds 
 Save where tlie beetle wings his lonely flight, 
 And drowsy tinklings lull the distant folds." 
 
 And high over this variegated scene of nature and art the 
 six massy pUlars of the great temple rise in solitary grandeur 
 to arrest the attention and attract the eye. The meandering 
 streams from the great fountain, Ras il Ain, contribute to 
 the general impression by their somniferous murmurs. Here 
 is an invalid, pale and emaciated, who has come to enjoy the 
 waters, and who tells you, " the air is the medicine, the fleas 
 are the surgeon, and there is no place like Baalbek." There 
 comes an antiquarian, who, hearing you are English, presents 
 you his collection, among which there is one old invaluable 
 specimen a penny of George the Third's for which he 
 expects a ransom ; but the mountain tops have now lost their 
 golden hues, the bright stars which the patriarch could not 
 nimiber are beginning to appear, and the moon, travelling in 
 brightness, invites the traveller to repose. Farewell. 
 
DAMASCTJS ITS SITE. 
 
 CHAPTEE IV. 
 
 DAMASCUS. AN EASTERN AND A WESTERN CITY COMPARED. 
 
 1st. As seen from above ; 2nd. As to Smoke and Clouds ; 3rd. The Approach 
 to the City described ; 4th. Suburbs, Villas, single Houses ; 5th. Life, 
 motion, stir, business, confusion; 6th. The laying out and disposition of 
 the City; 7th. Compared as to Hotels and Public Buildings; 8th. As 
 to Literature, Books, Paintings, Fine Arts, &c.; 9th. As to Knowledge, 
 current Literature, Newspapers, &c.; 10th. Compared as to public Amuse- 
 ments; 11th. The Veiled Ladies; 12th. A Peep into the Streets of 
 Damascus. 
 
 We toucli once more the magic lamp, and tlie pilgrims of the 
 East are transported to a noble plain, extending from Anti- 
 lebanon to the Euphrates, and from the Syrian desert north- 
 ward towards Aleppo. This plain, inferior perhaps to that of 
 the Ganges or the Mississippi in extent, yields to neither in 
 fertility, and exceeds them both in historic fame. Here 
 mighty kingdoms flourished, and untold millions of the 
 human race found their home, their occupation, and their 
 grave. Nineveh and Babylon ruled over this wide domain, 
 and gave the first examples of universal monarchies. Alex- 
 ander the Great made his capital on the Euphrates ; and 
 Palmyra, Bagdad, and Damascus ruled over wide and 
 populous empires ; and if the cities be diminished, and the 
 fairest regions of the earth depopulated, and prowling 
 plundering Nomades make their transient home upon the 
 ruins of former greatness, the cause is not to be found in an 
 altered clime or an angry God, but in the licentiousness and 
 tyranny of man. Let not the heart brood over the past too 
 
 F 2 
 
68 RUIN OF DAMASCUS FOKKTOLD. 
 
 mucli, nor seek from these ruins of empires to gather 
 arguments for a meagre and hapless philosophy, whose end 
 is either the everlasting circle of the Pantheists, or the 
 everlasting death of Yolney and his followers. On the 
 contrary with the history of th past imder our feet, and 
 the word of God in our hands, we draw hope, and faith, 
 and confidence in a strong and invisible God from the 
 desolations through which we pass. Has not the word of 
 the Lord declared that thus it shoidd be ? Did Babylon, 
 Tyre, Jerusalem, and aU the ancient monarchies fall un- 
 warned ? Did not their iniquity bring them to nothing ? 
 Did they not all depart from the acknowledgment of God, 
 and thereby ensure their destruction ? 
 
 " All these forgot that heavenly One, 
 Who human glory mars : 
 Who hangs as gems around his throne 
 The sun, and moon, and stars. 
 
 " His breath hath sunk the fleets of Tyre, 
 Proud Nineveh is gone , 
 His feet, like the consuming fire, 
 Have trampled Babylon. 
 
 " We turn with hope to that bright field, 
 Where glorious visions smile, 
 Which he the Prophet Seer beheld, 
 In Patmos' lonely isle." 
 
 Be this our polar star ; be this our guiding light in all our 
 wanderings, namely, the word of God, which can brighten 
 our darkest forebodings with tints of glory, and fill us with 
 perfect confidence in the Divine Buler of our world. 
 
 " It is not for me to be seeking for bliss, 
 Or fixing my hopes on a region like this ; 
 I look for a city which hands have not piled, 
 I pant for a country by sin undefiled." 
 
DAMASCUS AND LONDON COMPARED. 69 
 
 In tliis state of mind we shall be in some degree qualified to 
 enter into new scenes and new circumstances, and realise an 
 overruling wisdom and providence in modes of life and forms 
 of civilisation so different from our own. 
 
 Damascus is one of tlie greatest and most truly Oriental 
 cities in the world ; let us, therefore, for our amusement and 
 instruction, compare it in its general external features icith 
 London, or any other tvestern city. In this we may, perhaps, 
 be able to get a clear idea of an Oriental city. 
 
 1st. From the dome of St. PauFs you behold London lying 
 before and around, like a wide waving endless sea of slates, 
 tiles, buildings, churches, spires and monimients of all kinds. 
 The eye is relieved with the heights and the hollows, the 
 great and the little, the lowly lanes and the heaven-pointing 
 spires. In Damascus the scene is very different; there is 
 much less variety ; no spires, but multitudes of domes upon 
 the mosques, and baths surmounted by little minarets. The 
 houses are all flat-roofed, and the hue of the whole is a dim 
 ash colour. A stillness like that of the dead reigns over the 
 whole scene, and the city, surroxmded with its celebrated and 
 evergreen gardens, suggests the idea of a ship sailing away 
 through an ocean of verdure. Dun-waUs, flat-roofs, domes 
 and minarets, the stiUness of death and the verdure of 
 paradise, make up the elements of this most charming 
 Oriental scene. Tradition tells that Mohammed refused to 
 enter the city, saying, " As there is only one paradise allotted 
 to man, I shall reserve mine for the future world." 
 
 2nd. London, Edinburgh, Grlasgow, and most large 
 western cities, are very often surmounted with clouds of 
 smoke, owing to the coldness of the climate and the great 
 consumption of coals. The sky over Damascus appears as 
 bright and serene as elsewhere ; the climate renders, for the 
 greater part of the year, little or no fire necessary ; and the 
 
70 DAMASCUS AND LONDON. 
 
 little that is used, is not from coals, but wood or charcoal ; 
 the rooms have neither chimneys nor fire-places, and, except 
 for the preparation of the supper, fire is rarely required 
 during the course of the day. Hence the Oriental city is 
 not encircled with a graceful wreath of smoke, to remind 
 you either of an ungenial clime, or the progress of mechanical 
 genius. 
 
 3rd. But approach the city. All seems very stiU. and qidet. 
 Is it an enchanted capital, whose inhabitants have been turned 
 into stone or brass ? No ; but the streets are not paved ; 
 there are no wheel carriages of any kind ; the shoes, more 
 like foot- gloves than shoes, have no nails ; no cotton-miUs 
 lift up their voice in the streets ; all those noisy triiunphs of 
 mechanical genius, in the way of forging, spinnrag, weaving, 
 beetling, which are so frequent among us, are unknown in 
 Damascus. The Easterns hold on their old course steadily, 
 and yield to no seductions of novelty; the water- pump was in- 
 vented in Alexandria, but the inhabitants prefer the ancient 
 well and bucket. But if the ear is not saluted with the 
 roar and turbulence of mills, forges, and mechanical opera- 
 tions, Damascus has its own pecuKar sounds, not less various 
 and interesting in their way. The streets are filled with 
 innumerable dogs, lean, lazy, and hungry-like ; mules, 
 donkeys, camels, dromedaries, &c., meet and mingle in those 
 narrow streets, and impress both the eye and the ear of the 
 traveller with a pure and perfect idea of Orientalism. 
 
 4th. Our British cities spread out, as it were indefinitely, into 
 the country, in the way of parks, gardens, summer-houses, 
 gentlemen's seats, and smiling villages. It is not so in the 
 East. The city is within the waUs, and all without is gar- 
 dens as at Damascus, or desert as at Jerusalem. Single 
 houses are, in any country, the proof of the supremacy 
 of law as well as of the respectability and independence 
 
DAMASCUS AND LONDON. 71 
 
 of labour. Life and property liave not attained perfect 
 security in the East ; a pistol, or rather a musket, was pre- 
 sented at my breast, within half a mile of Damascus, in 
 broad daylight. These noble gardens have no inhabitants, 
 nor do any fine cottages, tasteful houses, or princely palaces, 
 adorn this fertile region- "Within the city you are safe with- 
 out are dogs (Rev. xxii. 15), insecurity of property, and the 
 liability of being shot. You have, indeed, no protection 
 but Providence, if you beKeve in that ; or your pistols, if 
 you are inclined, like the Turks, to take the matter into your 
 own hands. The whole population, therefore, live either in 
 cities or villages, except in such regions as Beyrout and 
 Algiers, where European influence and power prevail. There 
 you have gardens and single houses, much after the English 
 fashion. 
 
 5th. But place a Damascene at Charing Cross, or Cheap- 
 side, and what do you think would amaze him most ? The 
 number of vehicles, undoubtedly. He would say. When will 
 this stream of cars, cabs, coaches, carriages, omnibuses of 
 every shape and size, have an end ? Are the people mad ? 
 Can they not take their time ? But had the Oriental nations 
 of antiquity no wheel carriages ? They had ; the Jews 
 and Egyptians had them, the Greeks and the Romans had 
 them, and perhaps they may exist in some parts of the East 
 to the present time. Here in Damascus there are none ; the 
 streets are not formed for them. The horses are trained only 
 for riding. There are no common, levelled, and well-ordered 
 public roads ; and the carriage which Mr. Farren, the consul- 
 general of Syria, brought with him, was, I beKeve, never 
 once used. Our fathers used no coaches ; they preferred the 
 more manly exercise of horsemanship, and yielded the soft 
 effeminate luxury of the coach to the ladies. Whirlicotes were 
 used in England in 1398, for the mother of Richard II. used 
 
72 DAMASCUS AND LONDON. 
 
 one in fleeing from the rebellious people. They were afterwards 
 disused, as efieminate and unnational, until, in 1580, the 
 Earl of Arundale introduced the spring -coach from Germany 
 or France, which speedily became popular with the nobility. 
 In 1601, they were forbidden by the parliament as effeminate, 
 yet, in defiance of all legislation, they were common enough 
 in the city of London in 1605. In the year 1625, hackney 
 coaches were established, and licensed; and in 1778, the 
 number of coaches in England was 23,000, which paid 
 117,000/. duty. The origin of the easy suspension, or 
 spring-coach, is ascribed to Hungary, and the post-chaise 
 we owe to France. In London there are now about 900 
 omnibuses, each of which takes, in sixpences, about 1,000/. 
 annually. Such is the present state of coaching. How 
 different is Damascus ! And how different must the aspect 
 of the streets appear ! 
 
 6th. "With us the city is laid out in streets, squares, 
 crescents, royal circuits, and such-like devices of beauty and 
 regularity. This is the case particvdarly iu the "West Ends 
 and newer parts of our cities and towns. There is nothing 
 of this in Damascus, or any of the eastern cities that I have 
 seen ; squares, crescents, and circuits are unknown. The 
 streets are extremely irregular, crooked, winding, and narrow; 
 which seems to arise out of the anxiety to find a protection 
 from the sun. In the narrower streets, where the houses are 
 high, the sxm's rays are effectually excluded; and in the 
 wider ones, where this is not attainable, the numerous wind- - 
 ings and angles afford salient points where the passenger may 
 for a moment or two enjoy the shade. This may appear 
 trifling, but I have often found the heat of the solar rays so 
 intense and imendurable that even the sun-burnt Bedouin, 
 the children of the desert, were glad of the least passing 
 shade, the least momentary shelter, from the intolerable heat. 
 
DAMASCUS AND LONDON. 78 
 
 In the bazaars of Damascus, on the contrary, the streets or 
 avenues are laid out with the greatest regularity, and as 
 straight as possible. In the heat of the day these are nearly 
 deserted; business is at a stand; the merchant is reclining 
 with the pipe in his mouth, in a state of semi-somnolency, in 
 which the influence of opium or the odour of the redolent 
 weed has carried the fertile imagination into the regions of 
 celestial ease, where the blue-eyed houries make a paradise 
 more pleasing than even Demesk il Sham. Awnings are 
 sometimes erected to protect these bazaars from the sun ; 
 vines, too, are in some places so trained as to form over your 
 head an agreeable defence, and always and everywhere in 
 these dog-days ices, sherbets, and draughts of cooling water 
 are present to your acceptance at a very moderate price. In 
 an eastern city you have no prospect. With us you can see 
 a considerable way along the streets. In Damascus you feel 
 absolutely isolated; the streets are so narrow and crooked 
 that at the most you can rarely see a perch before you, and 
 nothing that does meet the eye in the way of buildings has 
 the least attraction. Irregularity in style and clumsiness of 
 execution, combined Avdth the absence of fine doors, all win- 
 dows, everything in the shape of fronts, railings, ornaments, 
 &c., make the impression in that respect very disagreeable. 
 In our streets we are pleased with large houses, fine rows of 
 large windows, tastefully arranged doors and entrances ; 
 everything seems to convey the idea of order, attention, 
 cleanliness, combined with the possession of wealth and the 
 consciousness that it is our own. We conceal nothing, for we 
 have no motive to conceal. Our house is our palace, and though 
 the winds may whistle through our dilapidated halls, the 
 king himself dare not enter without our permission. Freedom 
 has increased our property, and our wealth has enhanced the 
 value of our freedom. Our temptation is not to concealment. 
 
74 DAMASCUS AND LONDON. 
 
 but to ostentation and unnecessary display. This tendency 
 or temptation among us stands in connection with our cha- 
 racter as a highly- civilised and commercial nation. Great 
 transactions cannot be carried on without credit, and credit 
 is necessarily based on the belief of wealth ; so that very 
 often, where there may be little real property, it may be most 
 desirable that there should be the appearance of it. This 
 principle of display, our system of banking, our mercantile 
 character, and our adherence to truth in our dealings with 
 one another, are all most closely interwoven ; and, in con- 
 nection with religious and poKtical liberty, act and re- act 
 reciprocally upon each other, and iniluence very considerably 
 the national tastes. The mean, low door in Damascus tells 
 you of tyranny, concealment, and the want of confidence in 
 public justice. Misery without and splendour within is a 
 principle which befits a land where paper is just paper, what- 
 ever name it bears ; where gold is the only circulating 
 mediimi ; where a man's own house is his bank ; and where 
 the suspicion of being rich may make him a prey to the rapa- 
 city of the Government. On the contrary, the noble streets, 
 squares, crescents, &c., of our modern cities are clear indica- 
 tions, not only of great wealth and power, but also of some- 
 thing far dearer and nobler namely, that confidence in one 
 another, formed by myriads of concurring circumstances, of 
 which Christianity is one of the mightiest, and out of which 
 flow most of the blessings of European civilisation and free 
 poKtical institutions. But what is the use of that stone by 
 the door-post ? These stones are the steps from which ladies 
 moimt their donkeys, mules, and horses. Nor should you 
 think this strange. In the fourteenth and fifteenth centuries, 
 Paris presented these mounting-stones at all the angles of the 
 streets, and other convenient places. At Frankfort there was 
 a certain gate at which these conveniences were prepared for 
 
DAMASCUS AND LONDON. 
 
 the emperor and the magnates of the German Diet ; and I 
 have no doubt that, in the days of feudality and knightly 
 glory, London was not behind its neighbours in this respect. 
 
 7th. Our cities are filled and ornamented with hotels, coifee- 
 houses, gin-palaces, hospitals, workhouses, prisons, and such 
 like conspicuous buildings. Generally speaking, there is 
 none of these in the East. Hospitals and institutions for 
 the sick and the poor were the offspring of Christianity, 
 and are, I am incKned to think, peculiar to Christian lands ; 
 gin, rum, schnaps, alcohol, wine, and all intoxicatmg drinks 
 are in Mohammedan coimtries forbidden, and indulgence 
 in them must be reckoned among the private luxuries of the 
 Moslems ; and the Christians, oppressed and ground down 
 by the tyranny of many ages, are too weak and cowardly 
 to oppose the popidar and imperial will. There are there- 
 fore in the streets of Damascus no public-houses, nor tempting ^ 
 signs, inviting the traveller to take his ease at his inn. 
 Indeed, in bringing wine to my house (noble wine at three- 
 pence a bottle), the Christian wine merchants always took the 
 precaution to conceal it, as I had my dwelling in the Moham- 
 medan quarter. There are few prisons in the East, and these 
 are very wretched. Imprisonment as a punishment is little 
 practised, and is altogether unsuited to the Mohammedan law 
 and mode of thinking. Life is not so sacred as with us. It 
 is urged that if a man deserves to be confined as a dangerous 
 member of society, he deserves to die ; society will never 
 miss him, and some expenses will be spared ; " Ofi" with 
 his head ; so much for Buckingham." Hence in Damascus, 
 and the East generally, they are not liable to the reproach 
 which is sometimes brought against us that the best house in 
 the country is the jail. Besides, in the East, punishment fol- 
 lows crime instantaneously. The judge, the mufti, the prisoner, 
 and the executioner, are all in the court at the same time. 
 
76 DAMASCUS AND LONDON. 
 
 As soon as the sentence is delivered, the back is made bare, 
 the donkey is ready (for perjury in Damascus the man rides 
 through the city with his face to the tail), or the head falls, 
 according to the crime, in the presence of all the people. 
 Awful severitj^, and the rapidity of the lightning are the 
 principles of their laws ; nor do they deem it necessary to 
 make the exact and minute distinctions of crime that we do. 
 The object is to prevent crime, and this is most effectually 
 done by the principle of terror and the certainty of immediate 
 punishment. A certain baker in Constantinople used false 
 weights in selling his bread, the Sultan ordered him to be 
 roasted alive in his own oven, and afterwards boasted that 
 this one act of severity had effectually prevented all similar 
 crimes. Here you see the principle of government in the 
 East ; it is nothing but terror or religious fanaticism. As to 
 coffee-houses, there are plenty of them in Damascus, but 
 they can hardly be called houses, much less palaces ; they 
 are open courts with fountains of water, sheltered from the 
 sun, and in many cases little stools, some six inches high, 
 on which, if you do not prefer the ground, you can rest while 
 you enjoy your sherbet, coffee, and tobacco. Pipes, nargilies 
 (water pipes), ices, eau sucre, sherbets, and fruits of all kinds 
 are in abimdance, and for the lowest possible price ; these 
 caffes are very quiet, there is no excitement, no reading of 
 newspapers, no discussion of politics and religion, nor fiery 
 demagogue nor popular orator to mislead the people; no 
 attic wit provokes the smile, and no bold repartee calls forth 
 applauding laughter on the other side. But yet they have 
 their own amusements, and they play earnestly both at games 
 of chance and games of skill. The traveller tells his escapes 
 and dangers to an admiring little circle; the story-teller 
 repeats one of the "Thousand and One Nights" to a wondering 
 audience ; and if memory fails, the imagination, fertile as an 
 
DAMASCUS AND LONDON. t1 
 
 Oriental spring, supplies its boundless stores. Fancy with us 
 is something brilliant and beautiful, from its rare appearances ; 
 it shews bright spots on the dark ground of discourse, and 
 reveals here and there golden tints and rosy hues ; it corus- 
 cates like flashes of lightning, and is pleasing mainly because 
 it is a twinkling and not a steady light. Here the Easterns 
 difier from us entirely ; their stories, tales, and wonders are 
 of the true supernatural style, and imagination holds its 
 steady flight, disregarding all impediments and all improba- 
 bilities whatever ; cities are turned into lakes, lakes into 
 islands, men, women, and whole populations are enchanted 
 with infinite ease, and again disenchanted by the adroitness 
 of some black- eyed maiden. In one retired corner of a cofiee- 
 house in Damascus, you may find more imagination than 
 in the writings of Edmund Burke, and yet the two forms of 
 imagination are as difierent as the East is from the West. 
 
 We have in the East great Khans, but they bear little 
 relation to our hotels. Ring, eat, and pay is not the law in 
 the East; they have no bells in Damascus, nor even the 
 silver call or whistle which our grandmothers used in Eng- 
 land. Bells in churches and in houses are alike an abomina- 
 tion to the Moslems, and the Maronites alone, and by the 
 interference of the Government, have a right to use them. 
 The Khan in Damascus is a large circular building, sur- 
 mounted by a noble dome, in which the great merchants 
 have their goods and wares of all kinds ; in which the tra- 
 veller can find a resting place for himself and his camels, and 
 water from the central fountain, but there are no tables 
 spread for the traveller, and no beds ready made for the 
 weary pilgrims ; you must find your dinner as you best can, 
 make your own bed, and when you rise take it up and walk. 
 The Khan Assad Pasha (built by that Governor), is however 
 a very noble building, and excites not a little astonishment 
 
78 DAMASCUS AND LONDON. 
 
 among the Orientals, thougli M. Lamartine's rhetoric is 
 highly exaggerated. The Khans on the public roads are 
 merely enclosures, where you can find shelter for the night 
 and water for your camels. I passed a night in the Khan 
 at Demas, in which we found sheep, hens, ducks, men, 
 women, and children all sleeping comfortably together on the 
 common floor, and when the ladies seemed alarmed at such in- 
 mates of the hotel, the woman of the Khan assured us that the 
 sheep were very quiet and would not injure us, which indeed 
 we found to be quite true. The door remained open the whole 
 night, the dogs were attracted by our provisions, and the 
 myriads of insects of all kinds, cavalry, infantry, and artillery, 
 which attacked us without intermission, rendered that night one 
 of the most memorable in our Kves. Here the ^wXAoro^orrjc 
 of Lucian might have found good game, and at the same time 
 a fine example of Oriental hotels. 
 
 8th. In European cities your attention is arrested by book- 
 shops, pictures, placards, caricatures, &c. ; now in Damascus 
 we have nothing of the sort. Among the Jews you may find 
 a few miserable stalls, from which you may pick up an old copy 
 of the Talmud, or some old rabbinical prayer-book. The old 
 Sheikh who sold me the Koran, laid his hand upon his neck, 
 and told me to be silent, for were it known that he had done 
 so he might lose his head ; in the schools they are taught only 
 to read the Koran, and to master the simplest elements of 
 arithmetic and writing. Men of letters there are at present 
 none, and the highest of their sciences is the knowledge of 
 grammar. When I lived in Damascus, some wit (the first 
 thing of the kind known) uttered a pun or squib, reflecting 
 on the corpulency of the Pasha, and he was banished for it ; 
 the old observation of the caliph, as he fired the Alexandrine 
 library, holds true in the East still "If the books agree with 
 the Koran, they are useless; if they oppose it, they are 
 
BOOKS PICTURES NEWSPAPERS. 79 
 
 noxious ; and in both cases they are unnecessary." The 
 Christians are poor and oppressed, especially the Greek church 
 in Syria, and their literature is meagre and unimportant ; few 
 of them can read in his native dress, Fim il Dehad, him of the 
 Golden Mouth, whom they admire so much, and none of them 
 can imitate him. The Greek Catholics, but more especially 
 the Maronites, have been more active in the way of grammars, 
 lexicons, and works of a theological nature, and some of the stan- 
 dard works of the Papacy have been translated into the Arabic 
 by the Jesuits. The American missionaries have, during the 
 last quarter of a century and more, been distributing religious 
 books, and inspiring a taste for reading and inquiry, and their 
 noble printing estabhshment at Beyrout produces its rich 
 literary harvest every year. Still you see no books or book- 
 shops in the cities; and as for pictures the Moslems have a 
 religious abhorrence of them ; besides the Christians abuse them, 
 the idolaters worship them, and the prophet forbids them. 
 They have no taste for images or pictures, and their constant 
 reply, when the subject is mentioned, is a noble saying of the 
 prophet, " God is one, no fancy can picture him ; no imagina- 
 tion can conceive him, no judgment can comprehend him ; he 
 is the Lord of the worlds." The Turks were right. Pull 
 down the nests and the rooks will fly away, contains a good 
 deal of true philosophy ; an Italian taste for painting and 
 music is a poor compensation for the image-worship and 
 mariolatry of the land. You must not expect book-shops in 
 Damascus. 
 
 9th. But has not Damascus one hundred thousand inhabi- 
 tants? says the traveller. Where are their newspapers, 
 spreading light and knowledge through a portion of the sixty 
 millions who use the noble Arabic language ? Take me to 
 the office of some Oriental Sun, Times, Globe, or Morning 
 Chronicle ? There is no such thing. Even in Constantinople 
 
80 NEED OF A NEWSPAPER. 
 
 there is only one newspaper, and tlie one half of it is in 
 Turkish, and the other in French. Tyranny and superstition, 
 like two monstrous millstones, rest upon and compress the 
 energies of the Oriental nations ; even Greece, the fountain of 
 science and literary and mental activity, has been blotted from 
 the rank of nations, and the inquisitive ideology of its people 
 all but annihilated by the stern rule of the Turks. A good 
 newspaper, published in the Arabic language, is one of the 
 greatest wants of the East, and for benevolent Christian minds 
 I cannot easily conceive a nobler object. Let a number of 
 gentlemen unite, and, with the requisite capital at their dis- 
 posal, estabKsh at Damascus, Beyrout, or, more centrally still, 
 Malta, a good newspaper, in which the political events of the 
 day will be stated as well as the argument for the Christian 
 religion ; and they will do more, in my opinion, than has 
 been done for ages to spread the principles of civilisation, and 
 break to pieces the iron net of false faith and false opinion 
 under which the Orient lies bound. The Arabs are a subtle, 
 inquisitive, and hospitable nation, and the government at 
 Damascus is a foreign government, as foreign, unnatural, and, 
 I may add, as hated, as a French one would be in London, and 
 if in any way their mental and bodily chains could be broken, 
 there would be let loose among the torpid nations of the East 
 a mighty impulsive force, which, by means of science, literature, 
 and general information, might pioneer the way for a bright 
 and glorious future. Their enthusiasm, under the banners of 
 the false prophet, established an empire as great as that of the 
 Caosars, and carried the shepherds of the desert, with arms in 
 their hands, into the fairest and most fertile regions of the 
 world. But there is no impetus now to move the stagnant 
 waters, and in this city of the caliphs the loudest sound which 
 salutes the ear is the Muezzen calling you to the duty of 
 prayer. 
 
PUBLIC AMUSEMENTS. 81 
 
 lOtli. But what are the public amusements of the city ? Let 
 us go to the theatre, says the French traveller, or get intro- 
 duced into some ball or concert, in order to annihilate this 
 ennui which oppresses us ! Be easy, Monsieur ! First, 
 as to theatres there are none of them, the people are not 
 civilised enough to admire them, nor would the solemn Turk 
 look upon such representations in any other light than that 
 of heathenish profanation. Nor is their absence to be re- 
 gretted. The first Christians, and the first Christian coimcils 
 condemned them, and excommunicated those who frequented 
 them ; Jean Jacques Rousseau asserts that no moral nation can 
 encourage them ; in the British isles it is certain that they 
 increase or decrease in proportion as public vice or public 
 virtue happens to prevail : the lives of the actors, taking them 
 as a class, are no argument in their favour ; and connected 
 with many, if not all of them, are saloons of infamy and 
 seduction. Well, let us have a dance ! Surely the man 
 does not Kve that does not dance ! Hold ! you are again 
 mistaken, for here, in the good city of Damascus, there are 
 neither concerts nor balls. Has not Cicero said somewhere, 
 Nemo sobrius saltat, no man dances except when he is drunk ; 
 and was it not a wise and natural observation of the negro, 
 who saw his master for the first time panting and perspiring 
 in the heated atmosphere of the ball-room, " Massa, massa, 
 why did you not make your slaves do that ?" The Turk 
 does not dance, it is contrary to his nature ; when I see the 
 Thames or the Nile flowing backwards, I will believe that 
 dancing may become common in the East. The oriental moves 
 slowly, and especially the Turk. He speaks little, and with 
 the voice of command ; his bearing is high, noble, and com- 
 manding ; he rarely moves the muscles of the face, and his 
 smile reminds you of a silver plate upon a coffin ; it seems 
 something misplaced, and makes oflF with itself as quickly as 
 
VEILED LADIES. 
 
 He dance ! no, but the Derwish will dance, 
 out of religious madness, or the companies of dancing 
 girls may be brought to amuse you in your languid hours. 
 These girls are the best educated, the handsomest, and the 
 most accomplished women in the East. They can read and 
 write, are acquainted with poetry and song, and often sell 
 themselves and their accomplishments at no inconsiderable 
 price. It is melancholy that throughout the East immorality 
 is invariably associated with the education of the female sex. 
 It is evident Damascus is no place for a Frenchman. 
 
 11th. But there is another great difference between the 
 general appearance of London and Damascus, viz., in the 
 eastern city you see not the bright joyous countenance of 
 woman, she is deeply veiled ; in Egypt she is enveloped from 
 head to foot in a dark, and in Syria in a white sheet, which 
 effectually obliterates all traces of shape, absolutely equalises 
 to the eye all ranks, ages, and conditions, and suggests to the 
 beholder the idea of a company of ghosts. During five years 
 in the East, I never saw the face of a woman in the streets, 
 nor did I ever see the face of a Mohammedan lady at all ! I 
 walked into the house of a Moslem, on one occasion, without 
 having signified my approach, when the ladies being unveiled 
 raised such shouts of terror and indignation, that I speedily 
 made my way to the street again. You may see the feet, but 
 not the face ; one of the highest magistrates of Damascus 
 visited me occasionally, and in the summer season he uni- 
 formly put off his slippers, and sat down on his bare feet beside 
 me on the divan. It is so with the ladies also. The feet 
 may be seen, and much of the bosom also, in some places, but 
 never the face. Conceive now how ludicrous the streets of 
 London woidd appear, if green, white, black, and grey turbans 
 moved indiscriminately instead of the present hats, and that 
 all the ladies walking, or on donkeys, instead of the present 
 
LIFE IN THE STREETS. 83 
 
 varieties of showy dress, beautiful bonnets, and smiling faces, 
 presented only the appearance of headless ghosts, clothed in 
 white ! But I remember and respect the proverb, " When 
 you enter into the country of the one-eyed, put out one of 
 your own." 
 
 12th. As to the General Motion and Life, the difference is 
 immense between Damascus and a western city. Let us 
 glance^ for a moment at two streets, and compare them. 1. 
 In Damascus there is more openness and publicity. The 
 tradesmen of every kind work in the open bazaars ; many of 
 the merchants and artisans dine in public ; viz., eat their 
 bread and oil, bread and honey, or bread and grapes, in the 
 street, where they work. All are smoking, without excep- 
 tion, in the intervals of business ; some are engaged in read- 
 ing the Koran, swinging their bodies to and fro, in the most 
 earnest and violent manner. Some are sleeping cahnly, with 
 the long pipe in their mouth. There a butcher is killing a 
 sheep, surrounded by a circle of hungry, expectant dogs. 
 Yonder is a company engaged at a game of skill. Every- 
 thing is done in the open air, and nothing seems to be con- 
 cealed but the ladies. 2. In the eastern city there is much 
 more quiet. Their manners are sober, formal, and stately ; 
 arising, partly, I believe, from the famous and universal 
 dogma of obedience. There is, indeed, hardly any other 
 law. The subject, the slave, the wife, the son obeys ; to hear 
 is to obey. This principle of unhesitating, imquestioning 
 obedience leads to qmet. There is no contradiction. There 
 is nothing to talk about. There is nothing like politics. 
 There is no public opinion, of course, for that is based upon 
 private opinion, and determined, resolute will. This extra- 
 ordinary quiet and solemnity of demeanour may arise partly, 
 also, from a sense of danger. Every man has arms, and has 
 the right both of wearing and using them: and no man 
 
 g2 
 
AKABS FOND OF SITTING. 
 
 makes a journey, be it only to a neighbouring village, with- 
 out sword and pistols. Now this tends to quiet, earnest, so- 
 lemn manners. If a scuffle takes place, it is not a black eye, 
 or a bloody face that is the result, but the certain death of 
 some of the parties ; and hence they are taught the principle 
 of self-restraint and moral control. No man carries a stick 
 of any kind, small or great ; and if, being unarmed, they get 
 into a row, which is rarely the case, they strike, not with the 
 fist, but with the palms of the hand, as in the days of old. 
 Hence, I believe, tKoXatpiaav avrov (Matt. xxvi. 67), is not 
 "They beat him with rods;" but the exact j^ of the 
 Arabs, " They smote him with the palms of the hands." 
 The smiting on the head with the KaXa/jiog (Mark xv. 19) was 
 done in mockery and scorn, and did not arise out of any 
 Jewish habit of fighting with sticks. The Calamus was a 
 large reed, or cane, and is the word at present used among 
 the Arabs for a pen. 3. The Arabs, and orientals in ge- 
 neral, sit much more than we do. The tradesmen all sit at 
 their work ; the smith, the carpenter, and the merchant, 
 the butcher, the joiner, and the spice-monger, sit quietly, and 
 transact their business. They sit as tailors do, cross-legged, 
 but with the feet doubled in beneath them. They sit on their 
 feet, and maintain that such is the most natural and easy 
 position. They seem to have no pleasure in motion ; no man 
 goes out to take a walk ; no man moves for the sake of exer- 
 cise. They go out, as they say, to smell the air, Shim il howa, 
 by some spreading tree or fountain of water ; and yet they 
 are capable of enduring great, and long-continued labour. 
 Abu Mausur travelled with us nearly forty days, riding at the 
 rate of from six to eighteen hours a day, and yet, though 
 never upon a horse, he was always with us at the requisite 
 time and place. He performed the journey on foot, and was 
 rarely far behind. Take then these things together, and you 
 
PRINCIPAL DIFFERENCES. 85 
 
 will easily perceive that, in the city of Damascus everything 
 is still and calm as the unclouded sky and the balmy air. 
 The hoof of the camel falls noiselessly on the unpaved street ; 
 the sheepskin foot- gloves of the Damascenes make no sound ; 
 and all the movements, both of men and animals, are slow 
 and solemn. Here then are some of the principal differences 
 between an eastern and a western city, as seen in general, 
 and as they would strike the eye of the beholder, and we are, 
 therefor6, now prepared to enter the city, and describe what 
 it is. 
 
DESCRIPTION OF DAMASCUS. 
 
 CHAPTER y. 
 
 THE CITY OF DAMASCUS AS IT IS. 
 
 The City of Damascus described exactly as it is: I. The Walls. II. The 
 general Plan of the City. III. The Streets; 1. Their Dirt; 2. The Dogs; 
 3. The Varieties and Extremes in the Streets ; 4. A strange Scene in the 
 Streets ; 5. Every thing public in the Streets. IV. The Houses : 1. The 
 Materials ; 2. General Plan and purpose ; 3. The Doors, Keys, &c. ; 4. 
 The Court; 5. The Kooms ; 6. The Harem; 7. The Eoofs; 8. The 
 Baths. 
 
 Let, us then, describe the walls, the general plan of the city, 
 the streets, the houses, and conclude with a few reflections 
 on the whole. 
 
 I. The Walls are on the whole very wretched and miserable ; 
 they are not very high, quite irregular, and give many in- 
 dications of being of very different ages, and would form no 
 defence against a hostile army, nor even against the Bedouin 
 Arabs, if filled with the spirit of plunder ; they are much 
 larger than the city, and suggest the idea of a plimip alderman 
 starved down into a skeleton, while his clothes remained un- 
 changed. This is the case with Alexandria and Jerusalem; 
 and indeed, most of the Eastern cities I have seen, and shows that 
 the Oriental popxilation is diminishing, instead of increasing. 
 Lamartine describes square towers pierced with openings 
 scidptured in arabesque ; their columns, like twisted reeds, 
 surmounted by battlements rounded in the shape of turbans ; 
 walls cased with yeUow and black marble, alternated in 
 elegant taste. All this is purely imaginary, and, like many 
 other of his descriptions, gives no idea of the reality. 
 
LAMARTINE S POETIC FANCY. 87 
 
 Fanciful colourings are, however, the least fault of this 
 fascinating writer ; he listens, believes, and retails aU that he 
 hears, dilated and glorified in the prism of his own poetic 
 fancy. He discovers Zebdani ; gives Damascus 400,000 in- 
 habitants ; makes the Armenians in it 30,000, though the 
 whole Christian population is below 20,000. Can obtain an 
 agreeable house for 21. a year, and makes 13/. a respectable 
 and sufficient salary ; places 40,000 Christians in Bagdad ; 
 surrounds. Damascus with kiosks and country-houses of 
 exquisite beauty ; makes the stone or mud walls either 
 granite or marble, and declares that Constantinople has ever 
 been, and must for ever be, the capital of the world ! For 
 all which I know no better apology than Dryden's, that the 
 poets succeed best in fiction. He waters the city and the 
 plain with the seven streams of the blue river, of which I 
 heard nothing during my long residence in Damascus. I 
 have often seen the Barada, which signifies cold, from the 
 refreshing coolness of its waters, and admired the foaming 
 violence with which it breaks through the mountain-barriers 
 that it may irrigate and lose itself in the noble plain. It is 
 not divided into seven streams, but it is drawn off into 
 thousands of canals of every size, and in every direction, to 
 fertilise the noble gardens that surround Damascus, and form 
 those charming fountains which lend such freshness and 
 beauty to the streets, courts, and chambers of that city. The 
 gates of the city deserve no special attention ; they are stout 
 substantial gates, moving not on hinges, but on the elongated 
 posts ; the same may be said of the doors and window- 
 shutters. They aU swing on elongated posts, extending 
 about an inch into grooves cut into the lintels and thresholds. 
 The city has four principal gates, but the whole interior is 
 filled with them, and every street is, after gate-shutting, 
 effectually separated from its fellows by shut gates. This has 
 
88 QUARTERS OF THE CITY. 
 
 its advantages, as it presents formidable impediments to the 
 escape of thieves ; and in the case of an attack would, if the 
 inhabitants were earnest warriors, prolong the defence almost 
 indefinitely. Was it in this way that Thebes had its hundred 
 gates ? 
 
 II. The general Plan of the city. There are three quarters 
 in the city, corresponding with the three religions. The 
 Mohammedans are the lords of the land, the proud overbear- 
 ing conquerors, who offer to the subject nations, Islam, or 
 tribute, or death. Their quarter is the largest, healthiest, 
 and has the best supply of water ; none of the city is clean, 
 but their part of it is the cleanest, and the houses of the 
 merchants and the palaces of the agas are spacious, luxurious, 
 and magnificent ; 75,000 Moslems occupy this quarter of 
 the city, and their streets, houses, habits, modes of life, and 
 general bearing, present one of the finest examples of 
 Oriental cities in the world. Come into the Christian quarter 
 and mark the difference; their streets, houses, and general 
 aspect, tell of subjection, tyranny, and hopeless bondage ; 
 20,000, of whom the one-half is Greek, and the other 
 Greek- Catholic, with a few families of Armenians and 
 Maronites, still bow the knee to the Crucified, and through 
 the storms and persecutions of ages, have still borne aloft 
 the banner of the cross. Honour to the brave ! Everlasting 
 honour to the noble hearts in all lands, that stemmed the 
 tide of conquest ia their blood, and living or dying, defied 
 the Moslem foe ! O, how I honour these men ! I know how 
 proud, fierce and unrelenting their murderous persecutors 
 were, and still are ; I know how dog and swine and Christian, 
 are synonymous terms in the mouth of the tyrants ; how 
 often I have heard them mutter as I led some companies 
 of travellers through the city, " The infidels," spitting with 
 emphasis at the same time, in order to show their contempt and 
 
JEWISH QUARTER. 89 
 
 indignation. But the tables are now turned ; the might of 
 Mohammedanism is broken, and there is not an intelligent 
 Moslem in the world, but knows it well. " I know it, I 
 know it well," said my landlord ; " the power of the infidels is 
 great, and nothing but their own quarrels keeps them out of 
 Constantinople." " When are the English coming to take this 
 country ?" said a muleteer, whom Dr. Paulding and I met 
 many miles east of Damascus. " Oh, perhaps in a few years, 
 if it be the will of God," we replied. " By the life of the 
 Lord of the prophet, why do they not come now ? " was his 
 reply, " for we are all oppressed." Yes, the Janizaries are 
 destroyed ; the fierce fanaticism has burned itself out ; the 
 crescent is waning fast ; that trembling and want of self- 
 confidence which precede the downfall of nations, have 
 come upon them, and a few years will bring their vile 
 tyranny to an end ! Let it come ! Be it Russia or Austria, 
 be it France or England, anything that bears and respects 
 the name of Christ is better than that horrible tyranny and 
 heUish imposture ! May the Euphrates dry up speedily, 
 and the kings of the East appear ! (Rev. xvi. 12.) But here 
 is the Jewish quarter of Damascus, the lowest, the meanest, 
 the dirtiest, and the worst watered part of the city; they 
 bear the fearful curse still (Matt. xxviii.*25), and what is 
 still more awful, though cursed, they cannot die ! They 
 are not only monuments, but living monuments of the truth 
 of the word of God, and the fearful cleaving nature of the 
 curse. Here are 5,000 Jews to remind you of the most 
 ancient histories, and the well guarded lineage of the great 
 Deliverer. (Gen. xlix. 10 ; Is. xi. 1, 2.) They have all the 
 peculiarities of their race ; they are the richest and the 
 poorest of the people. The Earhis, the Hararis, and five 
 or six other families, are wealthy men, and their word has 
 weight in London, Liverpool and Manchester. They dress 
 
90 THE STREETS. 
 
 richly, as the Jews usually do, and their houses are princely 
 palaces, but the great body of the Jews are extremely poor ; 
 they are hucksters and pedlars. All the tinkers, almost, 
 are Jews, and certainly all the upholsterers in the city are 
 Jews ; they comb wool, stuff cushions, furnish divans, and 
 not a few of them are in government offices. They hate 
 the Moslems much, and the Christians still more ; the name 
 Nazarene, is an abomination, and the great stumbling-block 
 is still the cross. (1 Cor. i. 23.) " Talk not to me of the 
 Messiah," said one of them. " His reign is to be a time of 
 peace, and idols he shall utterly aboKsh ; but go into the 
 Christian churches, and the service is made up mostly of the 
 worship of pictures, saints, angels, and the Virgin Mary. 
 Is this the reign of the Prince of peace ?" The dwelling- 
 houses in Damascus are bmlt without much respect to order ; 
 they do not stand in rows, or circles, or crescents, or squares ; 
 they are rather like the compounds in India, and may touch 
 the street with the side, the end, or a mere angle, according 
 to taste or convenience ; no windows, except in the higher 
 stories, look towards the streets, and the entire aspect of the 
 houses is sombre, dull, and prison-like. The bazaars are 
 quite regular, and arranged according to the different trades ; 
 the tailors work in one street, the carpenters in another, the 
 shoemakers in a third, &c. So the spice merchants have one 
 bazaar, the cloth merchants another, and the sellers of silk 
 and purple a third, and this principle extends over the whole 
 city and the whole East. We must except from this law 
 the butchers and bakers, who, for the convenience of the 
 inhabitants are scattered indiscriminately over the city. 
 
 III. The Streets. Touch now once more the magic ring, 
 and let us enter these streets and take a peep at the varied 
 and interesting scene. Let us take a walk together, and jot 
 down the particulars that strike us most in this Eastern city. 
 
THE DIRT. ^DOGS. 91 
 
 1. The streets are narrow, dusty and dirty. This arises 
 from the desire of shade, and the filthy habits of the people ; 
 they are never swept ; heaps of filth and manure lie in all 
 corners, and often by the door-posts. In summer the dust 
 is suffocating, and in winter, the streets, crooked and impaved, 
 are full of pools of rain-water, so that without high pattens 
 you cannot make way in them. But 
 
 2. Your eye is attracted instantly in the streets of Damas- 
 cus by the number of thin, lounging, hungry dogs that you 
 meet. They have no owners, no food but the garbage of the 
 streets, no kennels but the manure heaps and angles of the 
 streets, no protection but the law of passive toleration. No 
 man owns a dog ^no man injures a dog. The cats are 
 fondled and caressed because they kill the serpents ; the dogs 
 are tolerated because they clean the streets. The donkey, the 
 mule, or the camel, falls down and dies, and where it falls 
 there it lies, until in the course of a few hours the dogs have 
 devoured it, and the rays of the sun have rendered the effluvia 
 innocuous. 1st. These dogs are universal in the East, and, 
 indeed, they seem to be the companion of man over the whole 
 world, though in the East their good quahties are not used 
 for his advantage. Buffon thinks they are all derived from 
 the original type of the shepherd's dog. 2nd. The assertion 
 of Linnaeus is not imiversally true with regard to the dogs in 
 the East namely, that the tail in the whole species, in all 
 varieties and throughout the whole world, bends a little to 
 the left. 3rd. I can neither verify nor contradict the asser- 
 tion of Desmarest that the tail, if black and white, necessarily 
 terminates in white. This seems, indeed, to be nearly, if not 
 quite, universal. I never certainly saw a dog with a black and 
 white tail which had not the tip of it white. In the East, 
 however, one sees no white dogs, nor any spotted ones ; they 
 are mostly brown, blackish, and of an ash colour. 4th. There 
 
92 PECULIARITIES OF THE DOGS. 
 
 is no hydropliobia in the East, or at the least during my 
 five years* residence there I never either saw or heard any- 
 thing of it. This may arise from the providence of God in 
 order to preserve the human race ; or perhaps that disease 
 belongs only to domesticated dogs. There are many diseases 
 both in man and quadrupeds arising from luxury and un- 
 natural habits. A tradesman is not troubled with the gout, 
 and the uncivilised dogs have no hydrophobia. 5th. These 
 dogs have no bark; they howl and make noise enough, but 
 the fine, well-defined hoic-wow is entirely wanting. This is 
 the sign of the civilised domesticated dog, and seems to 
 denote the refinement of canine education. The dog, if 
 allowed to run wild, as in America, loses the hark, as in a 
 few generations a family in the back woods would lose the 
 habits of civilised life. 6th. I need not say the Turks do 
 not eat dogs, for they hold them to be as unclean and 
 abominable as swine. No pig dare approach the holy city of 
 Damascus ; and the man who brought it might lose his life. 
 A Jew once, out of the love of money, brought me a sucking 
 pig under his cloak, holding its snout aU the time to pre- 
 vent its squeaking ; and a ham discovered among your 
 provisions would stop a whole caravan. The old Romans ate 
 dogs, and considered sucking puppies a choice luxury, as the 
 French at the present day do frogs, and as we do sucking 
 pigs. Virgil gives the treatment of dogs a place in his 
 descriptions. (Geor. Lib. iii. 404.) 7th. The dogs in Damascus 
 have established a kind of police among themselves, by which 
 they know and maintain their several districts, and a strange 
 dog intruding would be speedily expelled. They are always 
 at the starving point ; and if the ofial and garbage of the 
 street or district could support another, it would be there. 
 They lie on the streets ; the man, the camel, or the donkey 
 steps over them ; they rise not they make no efibrt to clear 
 
DISTINCTIONS OF DRESS. ' 93 
 
 the way. No merciless wheels have taught them to keep to 
 one side. At night you cannot travel through the streets 
 without a lamp, for this, among other reasons, that you 
 would trample upon the dogs and get bitten. They are, how- 
 ever, in general great cowards, and a firm face or the lifting 
 of a stone appals them. At a certain season of the year 
 they become bolder ; and on one occasion they bit Mr. 
 Daniel, a fellow labourer of mine, severely. Dr. Thompson, 
 a physician, was afraid of them, and in self-defence carried 
 arms ; but it so happened that in the explosion he missed the 
 dog and shot a Moslem in the leg, which brought him and 
 the English in general into a good deal of danger. 
 
 3. The eye is attracted by the varieties and extremes that 
 fill these crowded streets. 1st. Look along that moving 
 multitude and mark the various costumes. The green turbans 
 are the descendants of the prophet ; the white are the true 
 believers ; the grey denote the accursed ISTazarenes ; the Mack 
 point out the Abrahamic race ** tribes of the weary breast 
 and wandering foot." These reddish flat fez caps, with 
 dangling blue silk tassel, are the soldiers of the Sultan ; the 
 spiral, pyramidal caps here and there appearing in the crowd 
 are Persians, and recall the memories of Cyrus and his 
 immortal bands ; and those dun handkerchiefs wrapped round 
 the head and fastened with a cloth in the form of a rope, 
 are the Bedowin Arabs, the children of the desert. All 
 these, and others which cannot be mentioned particularly, 
 meet and mingle in this motley scene. 2nd. Then behold 
 the various animals. The horse in all his varieties is there ; 
 the mule, donkey, dromedary, and camel are there ; the cow, 
 bufialo, sheep, and goats crowd around these fountains in the 
 streets, and, without attacking one another, only seek the 
 refreshment of the cooling stream. 3rd. But who comes 
 here ? It is the train of a pasha ; he is borne by an Arab 
 
94 STRANGE SCENES. 
 
 steed ; armed janizaries clear the way for him ; his pipe- 
 bearer and other domestics follow in the rear ; he himself is 
 clothed with the utmost splendour, and everything about his 
 horse and himself indicates wealth and magnificence. But 
 see how here also extremes are meeting, for yonder is a 
 fakeer in a state of nudity. He calls himself a saint, goes 
 naked, sleeps under a tree or in the streets, and takes freely 
 what he requires. All varieties and extremes are seen in 
 these streets. But 
 
 4. Let me describe two strange scenes. The first is reli- 
 gious, and the second political. See ! a venerable old sheikh 
 comes, surrounded by swarming multitudes. He is riding on 
 a quiet horse ; his manner is firm ; his beard white and 
 flowing ; his hands stretched out before him ; his head moving 
 to and fro wildly ; his tongue uttering rapidly, " God is one, 
 and we are his children." " God is one, and we are his chil- 
 dren." Ask one of the people what this means, and he 
 replies, as he did to me, " This is for the forgiveness of sins." 
 It is the counterpart of the Pope's blessing the people from 
 St. Peter's. But here comes another train, and a quite 
 different scene. The man is riding upon a donkey, with his 
 head to the tail, and the surging multitudes are looking on 
 in astonishment and horror. This is the pxmishment of 
 perjury, and the proud, haughty Turk dreads it more than 
 the edge of the Damascus blade. In a fortnight afterwards 
 he was in his grave. His heart was broken. The courts of 
 justice in the East are much simpler than with us, and 
 punishment immediately follows the conviction of crime. 
 The judge, the mufti, the prisoner, and the executioner, are 
 all in court together; and the donkey, the scourge, or the 
 sword are only waiting for the sentence. Is it a minor 
 offence ? He is laid down on the spot and receives the 
 awarded stripes before the people. Is the crime capital? 
 
WORKING IN niE OPEN AIR. 95 
 
 Then tlie head falls, and the matter is ended. Simple com- 
 mon sense and natural justice seem to be the principal guides 
 in their decisions. There are no attorneys and eloquent 
 advocates to perplex and confuse the impressions of the 
 judge ; and no juries retire to weigh and consider evidence. 
 The great object is to prevent crime, and this can be most 
 effectually" accomplished, not by exactly adjusting punish- 
 ments to crimes, but by bringing the law with the force of 
 a thunderbolt and the rapidity of lightning upon the 
 transgressor. 
 
 5. But see I everything is open in these streets. That is 
 true, and seems to be in contradiction with their habits in 
 other respects. The shops or bazaars are in the open air, and 
 the merchants are all sitting in the public streets. Here is 
 the street of the carpenters, where hundreds are busy with 
 the plane and the axe ; yonder the shoemakers stick to their 
 last (ne sictor ultra crepidam) in the midst of myriads of red 
 and yellow shoes, slippers, and soft sheepskin boots, very like 
 our stockings. A hundred hammers strike the anvil in 
 another direction ; and to your left the honourable company 
 of tailors ply their nimble weapons, and exhibit all their 
 varieties of taste and elegance. Come along ! You will get 
 past ; it is only a butcher killing a sheep, and the hungry 
 dogs stand in a circle waiting for their share of the spoil. 
 Here are the long bazaars of sweetmeats and spiceries for 
 which, above all other cities, Damascus is celebrated ; and 
 away towards the right are the shops of the silk merchtnts, 
 full of the richest fabrics of the East girdles, turbans, and 
 flowing robes of costliest materials, with all varieties of 
 " Indian mats and Persian carpets which it makes the heart 
 bleed to tread on." These beautiful fabrics are not made 
 here ; and the splendid silk damask interwoven with gold is 
 not often met with either in the houses *or the bazaars, and 
 
96 DAMASCENE INDUSTRY. 
 
 the principal manufactures are sUk and cotton stuff, woven 
 skilfully in various patterns of many colours and endless 
 varieties. The Damascenes are skilful in making silver cups 
 of filagree work, and neat boxes, cabinets, and other articles 
 of furniture, inlaid with ivory and mother-of-pearl. They 
 refine their own salt, and have several glass manufactories ; 
 but the ancient magnificent stained glass windows, seen still 
 in old houses, are rarely renewed or imitated ; and the art of 
 making the famous Damascus blades is entirely lost. Swords 
 and gun-barrels of old Persian iron are sometimes to be met 
 with, and are eagerly bought up and highly prized. But 
 sweet spiceries and compounds of all varieties of eatable, are 
 the special work and delight of the Moslems of Damascus ; 
 and their vanity delights in the proverb found in every 
 mouth, " that in three things ^food, air, and water Damas- 
 cus surpasses all the rest of the world." But here let us 
 have a nargilee, a plate of ice, and a beverage of sherbet. 
 This last is a favourite drink, and very agreeable. If you 
 wish a receipt for making it, take cold iced water, add the 
 juice of grapes, or lemons, or pomegranates, and present it to 
 your guests with a limip of sugar swimming in each cup. 
 Look now along these covered bazaars and tell me what they 
 are like. They are not like our shops ; they are not like our 
 houses. They are small, raised four or five feet from the 
 ground, and surrounded with shelves. They are like a row 
 of salt-boxes, whose lids are lifted up during the day and 
 locked down at night. The entire apartment is filled with 
 wares round about, with the exception of the hole, a Kttle 
 larger than himself, in which the merchant sits like a tailor, 
 and reaches round bim without rising for whatever he wants. 
 Now then, if you are tired with the streets and these 
 famous bazaars, let us make a few visits to the houses of 
 Damascus. 
 
HOUSES MATERIALS AND PLAN. 97 
 
 TV. The Souses described. In this examination we may 
 observe 
 
 1st. The Materials of which they are built. These are clay 
 and stone and wood. Look towards the outskirts of the city, 
 and in all the poorer streets and lanes, and you may easily 
 observe that these dun walls are altogether of clai/. Here 
 you find the basis of Job's fine description of our frail mor- 
 tality "Houses of clay, whose foxmdation is in the dust, 
 which are crushed before the moth" (Job iv. 19). Compare 
 the earthen vessel of 2 Cor. iv. 7, and the earthly house, v. 1. 
 Here you understand how the adulterers could dig through 
 the houses in the dark (Job xxiv. 16), and how the enemies 
 of God and his people are compared to a " bowing wall and a 
 tottering fence " Psalm Ixii. 3; see also Isaiah xxx. 13. These 
 clay houses, of which you see a specimen in Damascus, are 
 very common in Egypt and all the flat countries of the East, 
 where clay is abundant and stones are scarce. In Damascus 
 there are stones in abimdance, but the old habit still, to a 
 great extent, continues, of building the houses with mud. 
 Such houses are cheaper, and they are a better defence against 
 both heat and cold than those built of stone. Many of the 
 Damascus houses are commenced with stone and finished with 
 clay, and in some of the higher ones the rooms of the upper 
 story are formed by planting stakes in the mud walls, and 
 uniting them after the manner of our lath and plaster. In 
 such instances you have stone at the bottom, mud in the 
 middle, and wood at the top. The greater number of Da- 
 mascus houses, however, are built entirely of stone. 
 
 2nd. The general Plan and Purpose of the fine houses in the 
 East seems to be the same as it was a thousand years ago ; 
 little attention is paid to the outside, while the inside is filled 
 with wealth and splendour. The courts in the centre of the 
 building are rich and spacious, ornamented with vines, lemon 
 
98 DOOES, LOCKS, KEYS. 
 
 trees, and weeping willows ; while the cloistered apartments 
 all round about are made too luxurious and somniferous by 
 fountains of water, refreshing shade, and the sweet singing 
 of birds. Large rooms, high ceilings, little furniture, flowing 
 streams, and marble fountains, are the natural and necessary 
 results of the climate; and the secret doors, the iron-grated 
 windows, the private baths, the secluded apartments of the 
 wives and domestics, arise out of the religion and habits of 
 the people. The principles upon which the house is built are 
 ease and retirement. The palaces are prisons, the wives are 
 like slaves, and their masters are tyrants. 
 
 3rd. The Doors. In the open country, in the villages, and 
 the parts exposed to the depredations of the wandering Arabs, 
 the doors are in general very low and narrow ; and the words 
 of the royal sage are verified to the present hour " He that 
 exalteth his gate seeketh destruction" (Prov. xvii. 19). In 
 Damascus, Cairo, and the large cities, where a mtdtitude of 
 inhabitants, walls, and a stable government have given the 
 sense of security, the doors are more respectable, but they 
 are little ornamented, and bear no relation to the splendours 
 within. They move, not upon hinges, but elongated posts, 
 entering into grooves in the thresholds and lintels ; they 
 have generally an iron knocker, which is mostly a thick ring, 
 and are opened by slaves. They are generally situated at 
 some angle or outer alley, so that the door being opened you 
 have not a full view of the court ; and the staircase is often 
 placed in the same quarter, so that you can open the door and 
 ascend to the upper apartments without entering into the 
 court. The door is made fast by a wooden lock, in which five, 
 six, or more pins fall into corresponding holes in a sliding 
 bolt as soon as it is pushed into the staple of the door-post ; 
 the key, varying in length from six inches to two feet and a 
 half, is furnished with corresponding timber or iron pins. 
 
THE KEY A SYMBOL. 99 
 
 which being introduced into the sliding bolt force up the pins 
 which fastened it and draw it back. This key is used sym- 
 boKcally, and is explained in the sacred Scriptures and other 
 ancient writings. Thus the key of David's house was to be laid 
 upon the sh&ulder of Eliahim (Isaiah xxii. 22), and denoted 
 full power in the administration of the royal household. 
 Compare Matt. xvi. 1^, Rct. iii, 7, Luke xi. 52, Rev. i. 18, 
 Luke xxiv. 32. The lords of the bedchamber in England 
 carry a hey. The Papists represent the popes with a mitre on 
 the head and keys in the hand ; the first a symbol of the 
 cloven tongues of pentecost, the second of their power over 
 the gates of the Popish paradise. The Greeks represent 
 Pluto and Proserpine with keys in their hands, Kapirovg 
 avairiixwHv airo yaim to bring forth fruits from the earth , 
 and in the Orphic Hymn we have the same symbol : 
 
 UXovTWV, OQ /car^te yatrjc KXru^ag cnraariQ, 
 UXovTOOoru) yevt-qv (ipoTfqv KopvoiQ eviavruv. 
 " Pluto, who hast the keys of all the earth, 
 Enriching mortals with the yearly fruits." 
 
 Soliman, the son of Abd-il-Malek, who released prisoners, 
 dried up the tears of widows, and blessed his subjects with a 
 reign of justice and mercy, was called by the Arabians, 
 " Meftah Allcheir," the key of goodness ; Callithoe is called 
 by the Greeks, KXci^ovyoq OXv/unriaSog (^aaiXairjg, the key- 
 bearer of the Olympian queen; and the priestess of Ceres, 
 KaTM/uLa^iav t-^e KXai^a, had a key on her shoulders. The 
 great claim of Mohammed after the Koreish had lost or sold 
 the key of the Caaba was, that he had the key of paradise ; 
 and his followers in the West retained the symbol, as is seen 
 to this day in the scidptured gate of the Alhambra in Spain, 
 and the title under which the Greeks anathematized him was 
 
 h2 
 
100 THE COURT AND APARTMENTS. 
 
 icXetoou^oc Tov TlapaBeiaov, the pretended key-bearer of the 
 kingdom of heaven. These doors, locks, and keys, therefore, 
 are interesting to the traveller as throwing light upon the 
 customs of nations and the monuments of antiqmty. 
 
 4th. The Court. We now enter, and find ourselves in the 
 centre of a spacious court, surrounded by large and lofty 
 chambers which look into it. In the centre is a marble 
 fountain, with from six to eight jets playing, and the basin 
 of water, generally from two to three feet high, is usually 
 ornamented with rows of flower-pots ; if the court be large 
 there are other smaller fountains, and here and there vines, 
 willows, and orange trees rise out of the marble pavement 
 and furnish a deKghtful and refreshing shade ; these trees are 
 inhabited by sparrows, doves, and blackbirds ; while grapes, 
 oranges, and lemons, in rich luxuriance, tempt the appetite 
 and the eye. At marriages, festivals, and high solemnities, the 
 court, the trees, and every prominent object are hung roimd 
 with lamps, and, with the alternate layers of white and black 
 stones, of which the walls are built, form a scene of truly 
 Oriental magnificence. The door is shut ; no mortal eye 
 from above or from below can enter that court, and the 
 assembled friends enjoy the most perfect seclusion. If they 
 be very near relatives, the harem opens its mysterious 
 portals, and the unveiled beauties from Constantinople or 
 Circassia, the rulers of the ascendant for their brief hour, 
 lend gaiety and attraction to the scene. Large houses have 
 three, four, or five courts, which may be of every shape and 
 size, according to the nature of the ground, or the taste of 
 the owner, but generally they are rectangles, and the outer 
 or surrounding courts are subsidiary, both in size and splen- 
 dour, to a great central one. 
 
 5th. But come now into the Booms of our Damascus house, 
 and let us survey the arrangements of the Moslem habitations. 
 
THE APARTMENTS AND FITTINGS. 101 
 
 The floor is of two levek : the first or lowest, into which you 
 enter, contains a fountain with several spouts of water, is paved 
 with marble, has racks for pipes, recesses in the walls for nar- 
 gelies, cups, &c., and other conveniences for the household. 
 Here the slaves wait the will of their masters, and here you put 
 off the slippers before you ascend to the second level, where 
 the mats are spread and the family sitting. Over this fountain 
 is suspended from the highest part of the ceiling a chandelier, 
 with a great many little glass lamps, whose various lights, 
 mingling with the waters and reflected from them, produce a 
 very beautiful effect. The second level is twelve or eighteen 
 inches higher than the first, and is the place appropriated to 
 the family ; it is often separated from the lower part by a 
 little railing of wood or stone. Mats are spread upon the 
 earthen floor, and round the walls mattresses, three feet or 
 three feet and a half broad, are spread out for the accommo- 
 dation of the family, upon the mats or upon low wooden 
 frames four or six inches in height. This is customary in 
 Damascus, and adds not a Kttle to the cleanness and comfort 
 of the rooms. Thus, then, you have round the rooms these 
 low wooden frames, upon which the mattresses are spread, 
 and in the angle at the walls a row of pillows, stuffed with 
 cotton wool, covered with furniture cotton-cloth from English 
 looms, and sometimes faced with silk damask and velvet. 
 Here you rest in the heat of the day, with your feet drawn up 
 underneath you and your body reclining against the cushions, 
 and here too you sleep with a coverlet thrown over you, for 
 separate bed-rooms are unknown. This is your grand recep- 
 tion room ; the place of honour is the comer ; the honoured 
 guest sits at the right hand ; the position is sitting upon the 
 feet ; the attendants are black slaves ; the hospitalities are 
 pipes, coffee, sherbet, fruits, sweetmeats, &c., when the 
 dinner hour is not arrived. In Jewish and Christian families 
 
102 SCANTINESS OF FURNITURE. 
 
 these are presented by the mistress of the house (John xii. 2), 
 the sweets are all taken by the same spoon, and the lady of the 
 house takes the first sop. The slave, in presenting anything, 
 lays his hand upon his heart, and in reply to your commands 
 says, " Upon my head and upon my eye," which means to 
 hear is to obey ; if I fail, let me lose the head and the eye. 
 But you have spoken of mats on the floor, and divans roimd 
 the walls. What is the furniture of our room ? There is 
 none ; chairs and tables are wanting ; pianos, organs, and 
 ottomans are wanting, and all those elegant littles which, imder 
 the tasteful arrangement of the European lady, set off a room 
 so much. The whole centre of the room is empty ; the air 
 has free liberty to circulate, and the imagination is gratified 
 by lofty ceilings and a large vacant space. There are no fires 
 nor fire-places in these rooms ; indeed, the chimney is a new in- 
 vention. The Greeks and Romans had none of them ; no trace 
 of them is discoverable in Herculaueum and Pompeii ; ancient 
 painting and sculpture are silent on this point, nor has any one 
 passage been discovered in the literature of antiquity which 
 refers to, or expresses the idea of a chimney. In the winter 
 season you heat these Damascus rooms with the mongol, viz. : 
 a chafing-dish filled with red-hot charcoal placed before you 
 on the floor. The windows have shutters, are generally without 
 glass, and always without curtains and blinds. Clocks are 
 not used in the houses, as the public crier announces the hour 
 from the mosque, yet most people wear Grecian or Constanti- 
 nople watches. The walls have neither paintings nor pictures, 
 as the Moslems avoid the very appearance of idolatry ; at the 
 height of twenty feet or so, there is a framework of wood 
 round the entire room, which seems to be a mere custom, and 
 without any use ; it is about a foot and a half broad, and the 
 wealthy Mohammedans often place upon it a row of very 
 costly large old China bowls. There are no banks for money, 
 
ORNAMENTAL WORK IN ROOMS. 103 
 
 silver bars are easily stolen, and hence not a little of the extra 
 wealth is treasured up in merchants' houses in the shape of 
 old China. Time does not injure it, and there is always a 
 ready price for it in the market. Beneath this framework 
 the room is ornamented with beautiful broad pannels of finely 
 carved wood, upon which sentences from the Koran, or lines 
 from the ancients poets, are written in large raised letters of 
 gold, with great ingenuity and exquisite taste. Indeed, in 
 penmanship, the Orientals far surpass us ; sometimes the 
 entire room, from the framework down, is wainscotted with 
 cedar- wood, and cut, panneled, and carved with immense 
 labour and in every conceivable form. This adds more to the 
 beauty than the comfort of the rooms, inasmuch as the 
 woodwork instantly becomes the habitation or camp of innu- 
 merable squadrons of bugs, who attack you without mercy, and 
 which no himian ingenuity has yet been able to banish. The 
 doors of these rooms all open into the court, and never into 
 one another ; the windows do the same, and are strongly 
 grated with iron bars, a significant hint to troublesome ladies 
 and disobedient slaves ! The ceilings are lofty and ornate ; 
 beautiful carving, interspersed with nimierous little looking- 
 glasses, relieves and gratifies the eye, and very often the circu- 
 lar centre-piece is composed of massive embossment, in which 
 a gigantic serpent displying its] beautiful folds and glancing 
 eyes seems ready to spring upon you. Let the sun now shed 
 Ilia golden beams through the upper windows, which are of 
 beautiful stained glass; let the golden letters in pannels upon 
 the walls appear in their beauty ; let hundreds of little look- 
 ing-glasses above and around you reflect and multiply every 
 object and movement ; place a nimiber of richly clothed Turks 
 with long beards and flowing robes upon the divan amidst soft 
 mattresses and velvet cushions, with long pipes in their mouths ; 
 add to all this the unceasing murmur of falling waters, and 
 
 k 
 
104 THE HAREM, 
 
 you have a scene really beautiful and truly Oriental. This, 
 however, is a fine Damascus room, and you are not to suppose 
 that all the others are like it save in the general outlines ; on 
 the contrary, most of the houses and rooms, courts and 
 passages, are mean and filthy in the last degree, and 
 give you a very low idea of the comfort and civilisation 
 of the land. 
 
 6th. The Harem. This word denotes both the apart- 
 ments of the ladies and the ladies themselves ; these rooms 
 are always the finest in the building, they form the innermost 
 recess, the sanctum sanctorum of Mohammedan habitations, 
 and in the houses of agas, pashas, and wealthy merchants, are 
 ornamented with boundless magnificence. 1st. The Moslem 
 may legally have four wives, and as many slaves, men and 
 women, as his right hand can possess ^that is, as many as he 
 has wealth to purchase or courage to captivate in the day of 
 battle. He is boimd to act justly towards his wives ; he may 
 love one of them supremely, but he must treat the rest 
 respectfully, and he is not to keep any of them in suspense, as 
 if they were neither wives, widows, nor virgins ^neither under 
 the protection of a husband, nor divorced, and so free to 
 marry again (Sale's Koran, 77). In the case of adultery he 
 must produce four witnesses for the fact, and if it be proved, 
 he can imprison the transgressors in separate apartments tUl 
 they die (Koran, 62) ; he may not have more than four wives 
 at a time (Koran, 60) ; he may divorce a wife twice and take 
 her back again, but being divorced a third time he cannot 
 take her back again till she shall have been married to 
 another man and divorced, in which case he may take her 
 back (Koran, 27) ; he may divorce a wife with whom the 
 marriage has not been consimimated, merely by giving her an 
 honourable present, and sending her away (Koran, 349) ; 
 otherwise they must be put away at the appointed terms 
 
TURKISH MARRIED LIFE. . 105 
 
 (Koran, 451) ; generally speaking divorce is easy, and he is 
 not bound to give reasons, nor does it briag upon the wife 
 any great disgrace, as she is speedily married again. Indeed, 
 marriage seems to be little more than a great experiment by 
 which, finally, after many trials, the parties that fit each other 
 may come together. 2nd. The Moslem has not the same ideas 
 that we have, as to the qualifications requisite for a wife ; the 
 three p's, piety, parentage, and property, are not indispensable ; 
 mental qualities and accomplishments are all forgotten in the 
 elegance of the form, or the beauty of the face. The beautiful 
 slave from Georgia or ^ircassia as is acceptable as the daughter 
 of a prince, and will often rule the Harem, the slaves, and 
 the whole house, with her capricious and despotic hand. The 
 unmarried slave becomes free as soon as she becomes a mother, 
 and may use her liberty if she pleases. 3rd. You are not to 
 suppose that most, or even many, of the Moslems, have four 
 wives, they are prevented by poverty, by affection, and by the 
 great law of nature, which created the human race male and 
 female at the beginning, and keeps the nimibers of males and 
 females nearly equal in all ages. In Damascus very many 
 have but one wife, and though divorce may, and does multiply 
 the facilities for having a variety of wives, yet I am led to 
 think that though two wives are frequent, three or four are 
 very rare, and that perhaps the majority are contented with 
 one at a time. 4th. The last married wife is generally the 
 favourite for the time being, and the others must submit to 
 her control. These different wives, if the husband can at aU 
 afford it, are kept in different houses, or even in different cities. 
 When this is not possible, the four wives and families dwelling 
 in the same habitation make it not imfrequently a scene of 
 noise and boisterous confusion ; the children fight, the mothers 
 interfere, accusing and defending ; the eunuchs and slaves 
 take part in the tumult, and very often the master of the 
 
ceremonies himself, not able to find out the truth of the matter, 
 retires proudly and slowly to the Leewan, claps his hands for 
 a pipe, saying, " Let them fight it out, it is useless to inter- 
 fere, Grod has created from a crooked rib." "We call the wife 
 a rib, they call her a crooked rib, and we see in this trifle one of 
 the great difierences between the East and the West, as weU 
 as between Christianity and the doctrines of Islam. With us 
 woman is a companion, with them she is a slave. 
 
 7th. The Roofs. Come back now to the door, and observe 
 when you open it a number of benches or seats in the porch, 
 on which servants, eunuchs, slaves, &0k, lounge, smoking and 
 drinking cofiee. From this porch, generally speaking, the stair- 
 case rises, which is always of stone, and leads to the upper stories, 
 and the terrace or roof of the house. Ascend ; here we are 
 now on the housetop, and can enjoy the cooling air and the 
 distant prospect. These roofs are made of clay, trodden down 
 and hardened by the sun. This is the ordinary roof in 
 Damascus, and requires to be renewed every year, as the rains 
 of winter wash a great part of it away ; the rich fine houses 
 have hadjeria roofs, which are very hard, and even for centuries 
 require Kttle or no repair. They are formed of sand, lime, 
 jefseen, a substance not unlike the plaster of Paris, and water, 
 mixed in certain proportions together, and then pounded firmly 
 upon the flat roof. This remarkable compound hardens into 
 a substance almost as firm and durable as the limestone rock ; 
 it is of a white greyish colour ; the water runs ofi" from it 
 like slates, and if the cracks be filled up, occasioned by the heat 
 of the sun or the yielding of the timbers of the roof, you will 
 have no repairs to make for many generations. It is the 
 cheapest terrace in the end, and infinitely cleaner than those 
 formed of mud. This method of roofing houses is often referred 
 to in the Sacred Scriptures, and illustrates many otherwise 
 obscure passages. The Jew was commanded to make a battle- 
 
THE HOUSETOP. 107 
 
 ment for the roof of his house, that he might not bring blood 
 upon his house (Deut. xxii. 8) ; as you stand here upon the 
 terrace, the outer wall rises seven or ten feet higher than the 
 floor on which you stand ; towards the court on the other side 
 a firm balustrade or timber railing prevents you from falling 
 into the court. These are the battlements of the house ; if 
 now you shut the door at the head of the stairs, you have a 
 fine open lofty space and perfectly secure, where the children 
 can play, and the family enjoy the fresh air. Here E-ahab hid 
 the spies under stalks of flax (Jos. ii. 6) ; here the thousands 
 assembled to witness the blind hero of Israel in the temple of 
 Dagon ( Jud. xvi. 27) ; here David was walking when he saw 
 Bathsheba, and was tempted into the crimes of adidtery and 
 murder ; from the roof David's watchman discerned the swift- 
 footed Ahimaaz, who brought the news of the victory in the 
 wood of Ephraim (2 Sam. xviii. 24) ; the Jews, emancipated 
 from Babylon, held the feast of tabernacles with great glad- 
 ness, and made for themselves booths, every one upon the roof of 
 his house (]N"ehem. viii. 16); upon the housetop Samuel com- 
 mimed with Saul concerning the destiny of the kingdom, and 
 the will of the Lord (1 Sam. ix. 26); Peter was praying upon 
 the housetop (Acts x. 9) when he beheld the glorious vision 
 which unfolded the mystery of Divine love, that the Gentiles 
 should be fellow-heirs, and of the same body and partakers of 
 his promise in Christ by the gospel (Eph. iii. 6) ; here he first 
 found the use of his keys (Mat. xvi. 19), in opening the king- 
 dom of heaven to aU believers. Many Arabs sleep upon the 
 housetops, and in the warm season find it cool and refreshing; in 
 the rainy season, however, and in high winds, it reminds you 
 of Solomon's preference : " It is better to dwell in a corner of 
 the housetop than with a brawling- woman in a wide house," 
 (Prov. xxi. 9), and " A continual dropping in a very rainy 
 day and a contentious woman are alike," (Prov. xxvii. 15, and 
 
108 AN EASTERN BATH. 
 
 xix. 13). It was a broad flat roof like this wliicli tlie ardent 
 and anxious muKtude in Capernaiun broke up, to let down the 
 paralytic into the presence of the healer, (Mark ii. 3, 4). In 
 times of fire, earthquakes, and public danger in general, as 
 weU as on occasions of family or friendly festivities, the house- 
 tops are the common resort of the people of the East, and this 
 fact explains the following references of Holy Scripture: 
 Is. XV. 3, xxii. 1 ; Jer. xlviii. 38 ; Zep. i. 5 ; Mat. x. 27 ; 
 Luke xii. 3. 
 
 8th. Baths. Many of the fine private houses in Damascus 
 have baths attached to them. The Orientals are fond of the 
 hot bath, and we shall now describe the system of bathing, 
 as it exists in Damascus. I have seen many private bath- 
 rooms of course I have never been in them during the time 
 of bathing, and therefore cannot describe the actual mode of 
 operation in them ; but I have every reason to believe that 
 the style and method are quite the same as in the public baths. 
 Come, then, and as the day is hot, and our bodies weary, let 
 us enjoy the luxury of an Eastern Bath. The Muezzin has 
 announced the hour of twelve, the ladies are retiring, and in 
 a few moments the baths will be free for the men. The 
 baths are at aU prices, and in all quarters of the city. We 
 shall pay our half crown, and enjoy a good one. Open that 
 door, or knock if it be barred ; the door-keeper presents you 
 with a pair of pattens, on which you walk, with his help, to 
 the high divans that surround the room. The room is wet ; 
 a large, high fountain of water flows copiously in the centre ; 
 mattresses are spread in all directions upon the surrounding 
 divans. Pipes, nargUies, cofiee-cups, small trays, cofiee-pots, 
 stand round the room in multitudinous array. You are now 
 stripped ; your clothes, watch, money, and all that you have, 
 given into the care of the keeper, who is responsible for their 
 safe forthcoming. A large towel is girded roimd the waist, 
 
MODE or BATHING. 109 
 
 and another thrown over the shoulders. Pattens are again 
 presented, and by the help of the guide you make your way 
 out of the cold room, where you undressed, into a warm one, 
 where there is no water ; here the temperature is very high. 
 In a few moments the perspiration flows from every pore, 
 the lungs are oppressed, and you gasp for breath, like an 
 animal under the cruel experiments of an air-pump. Pass 
 on, and now we are in the really hot rooms, where the hot 
 water flows ; the lungs have become a little accustomed to 
 the temperature, and you may take your place beside a hot 
 fountain, and begin operations as soon as you please. A brass 
 basin lies beside the fountain, and when you have operated 
 upon yourself according to your pleasure, the bath-man 
 comes, and in a large bucket makes a magnificent lather of 
 soap and water (Damascus soap is good), which he pours upon 
 your head ; then beginning at the head and neck with the 
 rough, but most pleasant, flesh brush, he rubs you gently all 
 over the body, and at every rub removes the little roll of 
 impurity which the brush has gathered from your body. 
 You thought you were clean, but the Turkish bath shows you 
 the contrary, as every scrape brings a roll of dirt as thick as 
 a little earthworm from your body. Meanwhile the soap, 
 water, and heat are working their efiects, and blood, breath, 
 and life begin to circulate more freely. You are now washed ; 
 a doubled-up towel is laid under your head, and you may lie 
 upon the warm pavement as long as you like, laving water 
 or having it laved upon your body ; or you may call for pipes 
 and cofiee. And now you are ready for the manipulation. 
 You are taken to a dry room, generally the outer cold room 
 which you left, and rolled up in towels, and laid down upon 
 the mattress, with a pillow under your head ; after ten mi- 
 nutes, the towels are changed. You recline again, and again 
 have the towels changed, until you are quite dry. You are 
 
LUXURY OF BATHING. 
 
 not rubbed witb towels, tbe towels are merely changed. I 
 should have mentioned, that before you left the bath-room, 
 if you did not forbid it, every particle of hair is shaven off 
 from your whole body, with the exception of a small tuft 
 upon the crown of the head. Now, however, you are dry, 
 warm, and comfortable, among towels and cushions, and 
 while you enjoy your nargilie, the manipulator begins at the 
 toes, and presses, pinches, and manipulates with amazing 
 vigour every inch of your body ; pulls your joints till they 
 crack ; twists your head from right to left and from left to 
 right, till you begin to fear he may wrench it off altogether. 
 He now assists you to dress ; presents you a comb and look- 
 ing-glass (hair brushes are not used), on which last, when 
 you have done, you lay your piastres, and, with mutual 
 salaams, bid adieu to the bath. You feel now like a new 
 man, you are so buoyant, so refreshed, and the whole body so 
 attuned and at ease. The Orientals are devoted to the baths ; 
 so were the old Romans, as we read both in history and in 
 the rmns of Rome. So are the present Russians, who enjoy 
 their vapour baths, drinking English ale, and then plunge 
 into cold water, as the finishing of the business. The rich 
 spend a good deal of their time in the baths of Damascus, 
 and they bathe very often ; while the ladies use them for 
 social intercourse smoking, drinking coffee,, and whiliag 
 away their idle hours- 
 
THE JEWISH MISSION IN DAMASCUS. 
 
 CHAPTER YI. 
 
 THE JEWISH MISSION IN DAMASCUS. 
 
 A. The Origin of the Mission : I. The Claims of the Jews; II. The Mission 
 proposed. B. Missionary Difficulties : I. The Language ; 11. The Habits 
 of the People ; III. The Climate ; IV, Corrupt Christianity ; V. Civil 
 Government ; VI. Family DiflBculties ; VII. Jewish Fanaticism ; VIII. 
 The Missionary is Alone; IX. Much is expected from a Missionary; 
 X. What Converts have you made ? C. Missionary Labours : What are 
 they? I. Acquiring the Language; II. Preaching the Word; III. The 
 Distribution of Books ; IV. Intercourse with the Jews ; V. The Use of 
 the Press; VI. Schools. D. Missionary Success: I. Among the Jews; 
 
 1. Great Movement among the Jews ; 2. Noble Specimens of converted 
 Jews; II. Among the Heathen ; 1. The Noble Nature of the Enterprise ; 
 
 2. Have the Missionaries found Access to the People ? 3. Special Exam- 
 ples given ; 4. The American Board of Missions ; 5. Subsidiary Objects. 
 
 A. The Origin of the Mksion. I. During the last fifty years 
 the feelings of nations and churches with regard to many 
 political and ecclesiastical principles have become gradually 
 very much changed. Great national events have contributed 
 mainly to this change ; the overthrow of monarchical govern- 
 ment by the Long Parliament of England ; the corruption of 
 morality by the Jesuits ; the American war of independence ; 
 the concussion of all and the overthrow of many kingdoms 
 in the wars of the French revolution ; the imiversal sea- 
 empire of Great Britain ; the spread of mercantile and scien- 
 tific principles, and the application of steam power to useful 
 purposes, have contributed mainly to mitigate the fierceness 
 of political and religious fanaticism, and introduce the milder 
 
112 ORIGIN OF THE JEWISH MISSION. 
 
 principles of persuasion and forbearance. The Jews as well 
 as others have felt the benefit of this change ; they are no 
 longer banished, plundered, or hunted to death like wild 
 beasts ; and if not admitted into the governments and par- 
 liaments of Europe, the safety of their persons and the rights 
 of their properties are secured to them. The Jews felt and 
 availed themselves of the favourable sentiments of the nations 
 and threw themselves everywhere, and especially on the Con- 
 tinent, into the swelling current of liberalism and popxdar 
 rights ; ages were forgotten in the enthusiasm of the mo- 
 ment ; their stunted formalism relaxed at every point, and 
 even the faith of Abraham and the most cherished hopes of 
 his posterity yielded to the assimilating or destructive pro- 
 cess. One great body of the Jews are unbelievers ; for the 
 reformed Jews the Hebrew is no longer the sacred language ; 
 the bible no longer inspiration ; Moses, the patriot and philo- 
 sopher, is no longer the prophet of God ; their land of promise 
 is not Palestine, but their birth-place ; and the Messiah, the 
 hope of the nation, is their political deliverance and incor- 
 poration into the citizenship of the nations. Such is the 
 political change both in the feelings of the Jews themselves 
 and the European nations which has taken place during the 
 last half century. 
 
 II. But while such political events were transpiring, what 
 was the Christian church thinking and doing with regard to 
 the Jews ? The English and Grerman nations had long been 
 convinced that Popery was false and the Pope himself the 
 antichrist of the New Testament. And now they began 
 much about the same time to come to the conclusion that the 
 Pope's method of converting the Jews by terror, confiscation 
 of property, or the fear of death, could not be the right one. 
 In England especially, the contempt and persecution of ages 
 began gradually to yield to feelings of respect and coramise- 
 
ORIGIN OF JEWISH MISSIONS. 113 
 
 ration. Are tliey not the ancient people of God, the living 
 monuments of the blessing and the curse ? Are they not 
 still the prophetic natioift ? Have we not received from them 
 the oracles of God, the prophecies, the promises, and the 
 Divine Redeemer himself ? These thoughts wrought in the 
 hearts of the children of God, and the residt was the deep 
 conviction, " We have failed in our duty towards the Jewish 
 nation ; we must love them and carry to them the Gospel of 
 peace and love." Hence arose Jewish missions ; the Church 
 of England entered heartily into the arduous labour, and the 
 East, the continent of Europe, and England itself, bear testi- 
 mony to her noble and persevering eiForts. The venerable 
 Robert Rutherford took up the subject in the General Assem- 
 bly of the Scottish church ; a mission of inquiry was ap- 
 pointed, and the result was the establishment of Jewish 
 missions. In Ireland, too, the study of prophecy and the 
 example of neighbouring churches had ripened in the heart 
 of the Presbyterian people a feeling of love to the ancient 
 people of God, and the General Assembly resolved unani- 
 mously to institute a mission for the Jews, and make Pales- 
 tine the field of its labours. The choice of the directors of 
 the missions fell upon me. I was full of hope, an ardent 
 student of prophecy, and I gladly left the dear people of 
 Dundonald, whom I loved, and who loved me dearly, to 
 minister at the command of the church among the Oriental 
 Jews. Many of my brethren in the Presbytery of Belfast 
 accompanied me to the ship; we prayed and wept together, 
 and ill mutual and full-hearted aifection we parted from one 
 another. It was a solemn moment, and I felt the weight of 
 the responsibility under which I was placed. We took the 
 Great Liverpool, at Southampton, and after touching at Gib- 
 raltar and Malta on the way, landed at Alexandria, December 
 20th, 1842 ; we rested a day or two in Egypt, and on Christ- 
 
MISSIONARY DIFFICULTIES. 
 
 mas day landed in the beautiful bay of BejTout. There, 
 after a few months, the Rev. Dr. Wilson, from Bombay, Mis- 
 sionary of the Free Church of Scotl^d, joined me, and we 
 made our journey through the land together, in order to fix 
 upon the most proper station as the centre 'of missionary 
 operations. We selected Damascus, and we did so chiefly 
 out of deference to our Episcopalian brethren. Our hearts 
 inclined towards Jerusalem; it was the centre and earthly 
 home of our holy religion. Calvary, Gethsemane, and 
 Olivet, told their tales of agony, expiation, and glory ; the 
 church at home would no doubt have been pleased with the 
 choice ; and prophecy seems to connect the destiny of the 
 restored nation and even the blessedness of the Gentiles with 
 the holy city. All these were strong temptations, but bro- 
 therly love conquered them all. There was a mission at 
 Jerusalem already ; the missionaries were good men ; their 
 forms were difierent from ours, but their doctrines were the 
 same ; there was not a Puseyite among them ; there was room 
 enough to labour elsewhere, and hence we chose for our head- 
 quarters the ancient city of Damascus. It has 5,000 Jews, 
 20,000 Christians, and 75,000 Moslems, and presents, perhaps, 
 as promising a field for missionary operations as any other in 
 the East. 
 
 B. Missionary Difficulties. The missionary in the East is 
 thrown into new and strange circumstances, in the midst of 
 which, like an all-involving universal net, he feels himself 
 perpetually entangled. We shall mention briefly a few "of 
 his difficulties. 
 
 I. The Language. This is the prime and great impedi- 
 ment ; and after the fall of Adam the confusion of Babel 
 is perhaps the greatest curse of humanity. The Arabic is 
 a noble but very diffictdt language ; has a beautiful character. 
 
THE LANGUAGE. 115 
 
 and an extensive literature ; lias a more complicated and phi- 
 losophical grammar than the Greek, and is spoken by sixty- 
 millions of the human race. Several of its soiinds are new to 
 the European ear, and nearly unattainable after the organs of 
 speech and hearing have lost the softness and flexibility of 
 infancy. The Arabs delight in fine distinctions, and their ear 
 discriminates with unerring accuracy between the lightest 
 shades of sound. The sound haiek jneans a icalker; double the 
 aspirate hhalek, and it signifies barber; add a little of the 
 hissing guttural sound chalek, and it is the proper word for 
 creator. This example may show how careful a preacher 
 ought to be in the use of his aspirates before an Arab audi- 
 ence. The language is difiuse, flexible (in the sense of She- 
 mitish flexibility), and musical in a high degree ; it is not 
 composite like the Greek, English and German; it moves not 
 on stilts like the Latin ; nor does it breathe forth trifles with 
 the charming simplicity of the French and Italian. It fails 
 mainly in terms for expressing abstract ideas, and is, there- 
 fore, unfitted for idealism and philosophical speculation. 
 Kant would be absolutely untranslatable into Arabic. The 
 heits, keits, shafts, thums, &c., by which attached to the tails 
 of words the German can walk aloft among cloudy abstrac- 
 tions and unearthly irreducible philosophies, have nothing 
 corresponding in the Arabic ; but in the language of nature 
 and the expression of deep impassioned feeling, the Arabic 
 yields to no language that I know anything of, not even the 
 Greek. It forms its nouns with great regularity ; the conju- 
 gation of the verb is much more complicated than the Greek ; 
 it forms diminutives as simply as the Italian and German, 
 and its poetry has as much compass and variety as either the 
 German or English. The best grammar in the language is 
 written va. poetry and contains one thousand lines, and there- 
 fore called Alfiie, which denotes that nimiber; in the Hebrew 
 
116 HOW TO LEARN A LANGUAGE. 
 
 poetry we discover few traces of measure and none of rhyme, 
 to the Arabic poetry both are essential. It is hard to say 
 whether rhyme be peculiar to certain languages or the result 
 of refinement and civilisation. The Hebrews had it not ; if 
 the Greeks and Eomans knew it they despised it ; the French 
 like the Arabs have no poetry without it ; the English and 
 Germans use it or not at their pleasure. Milton and Klop- 
 stock wrote in blanlc verse,. Byron and Goethe prefer rhyme. 
 I have said the Arabic is difficidt, and I may take this oppor- 
 tunity of stating the best way of acquiring a language spee- 
 dily. 1. Think nothing of grammars, lexicons, or books for 
 some time, but on the contrary, take a native who knows not 
 a word of your language, and say, as I did in Arabic, shu 
 hatha ? (what is that ?) his reply gives you the name ; and 
 this varied and continued eighteen hours out of the twenty- 
 four for a week, will give you the names of all the visible 
 objects in the universe. 2. Never on any occasion open your 
 lips but in the language you want to learn ; this rule is abso- 
 lute and must not be broken. 3. The stomach was our best 
 teacher in the East. "We saw people eating something which 
 they called chubez, and after ten hours' riding, when we come 
 to a village we forget not to repeat chubez, chubez; nor will 
 your thirsty panting lips fail to cry moi/, moy, as soon as you 
 have heard the sound once repeated by a well ; and now you 
 want only one word more, namely, flus, money, to be fidly 
 equipped for your journey. This is your stock in trade to 
 begin with, and chubez, moy, and flus bread, water, and 
 money will make a way for you among these sixty millions. 
 This is the way to learn a language as a dog learns to swim, 
 namely, by being thrown into a pond. 4. If you want to learn 
 a language speedily you must use the ear, the eye, the mouth, 
 and the hand; when you hear the sound you shoidd repeat it, 
 write it down and then look at the written word. How does 
 
HABITS OF THE PEOPLE. CLIMATE. 117 
 
 it come to pass that we learn Latin and Greek and yet cannot 
 speak them? Because we learn only by the eye. Read your 
 Latin and Greek always with a loud voice ; when you look 
 the dictionary for a word, keep repeating that word all the 
 time with an audible voice, and this will strengthen the 
 memory by the double association of the ear and the eye, and 
 enable you with equal facility to read and speak the language 
 which you have learned. The ignorant who learn languages 
 only by the ear, speak but do not write them ; the learned 
 who acquire languages by the eye, write but cannot speak 
 them ; and the man who uses both the eye and the ear will 
 write and read them with equal facility. The Arabic is four 
 times as difficult as the German. I was as able to preach after 
 three months' study in the latter as after twelve in the former. 
 
 II. The Habits of the People are 'a great difficulty in your 
 way. All is new, strange, and foreign ; you have not only 
 much to learn but much to unlearn; you must become a child 
 again, your habits are ridiculous and out of place, you are 
 awkward and must commence anew the study of customs and 
 manners, and this is not so easy as in infancy, when the organs 
 were tender, the joints pliable, and the mother's voice the 
 teacher ; you cannot sit down on a mat without exciting the 
 laughter of the Arabs. It is, therefore, of the utmost im- 
 portance that native teachers and preachers should be em- 
 ployed in the missions to the heathen and the Jews. 
 
 III. The Climate is a great difficulty. I do not believe 
 that the climate of Damascus is worse than that of London 
 or Edinburgh, on the contrary, I think it is better ; it is 
 more beautiful, more fertilizing, and less changeable ; and the 
 Damascenes are, I believe, as long-lived as the cockneys, yet 
 five years in Damascus were fully ten of my life. So great 
 is the difference between the East and the West, two 
 sermons in the week were as much labour in Palestine as 
 
118 FALSE CHRISTIANITY. GOVERNMENT. 
 
 four in Ireland, and tlie life insurance societies charge more 
 than twice as much in the East as in the West. Since the 
 year 1842, there have been only four families at different 
 times connected with the Damascus Mission; out of these 
 there have been six deaths ; two families were compelled to 
 return to England, and only one person has been able to 
 remain eight years. The climate is therefore a great obstacle 
 in the way of missions. 
 
 TV. False, corrupt CJvristianity is a great difficulty in the 
 way of Jewish missions in the East. The Jews and the 
 Moslems are equally opposed to pictures and images^ to the 
 invocation of saints, and the worship of angels. The Papists, 
 the Greeks and the Pagans, do all agree in the worship 
 of pictures, images, and subordinate deities, and the Jews 
 naturally conclude that the whole is idolatry. " See these 
 processions, in which an image of the Yirgia is held up 
 for the worship of the multitude,*' say the Jews ; " is not 
 that idolatry? If there be idolatry upon the earth, the 
 Mariolatry of the Papists is idolatry ; but the coming of 
 the Messiah is to abolish idolatry, and therefore he is not 
 yet come" Thus you have to unweave the web of ages, and 
 thread by thread disentangle the infinite superstition which 
 the great spider, the murderer of the saints of God, has 
 thrown over the world. You must convince the Jew that 
 Christianity is not idolatrous, or he turns away from the 
 whole system in disgust. Yet a deeply-thinking Jew, after 
 visiting Rome, became a Christian, observing to his relatives : 
 " that no system which was false, could have sustained itself 
 so long, and benefited mankind so much in the midst of such 
 fearful corruptions and idolatries." 
 
 Y. The Civil Government is a very serious obstacle in the 
 missionary's way. The Moslems indeed, as such, throw no 
 difficidties in our path ; they are perfectly indiiferent ; aad 
 
FAMILY DIFFICULTIES. 119 
 
 treat tlie Jews and the Jewish missionary, the Protestant 
 and the Papist, the Greek and the Maronite, with the same 
 haughty withering scorn. All that are not Moslems are dogs 
 and swine, and though they may be of different countries and 
 colours, of various size and propensity their nature remains 
 the same, Allah yaheedhuna minwijah ilErd; "May God blast 
 them from the face of the earth." Such is the benevolent 
 prayer I have occasionally heard in Damascus. All unbelief 
 is one, and while the mission of Mohammed is denied, you 
 scarcely deserve to be ranked in the catalogue of men. We 
 are therefore free to labour among the Jews, or among the 
 Roman CathoKcs, as much as we please, so far as the govern- 
 ment is concerned, but yet the mode of government puts into 
 the hands of religious parties much political power, which 
 they never fail to employ against the missionaries. The 
 government is conducted in the following manner. The 
 bishop of the Papists is called to the pasha to intermediate 
 with the government. The bishop of the Greeks or the 
 patriarch gets a similar summons, with an order to collect 
 the proper amount of taxation from the Greeks. The chief 
 rabbi too, bows before the lord of the three tails, and pro- 
 mises on his head and on his eye, to have the proper sum 
 forthcoming on behalf of the Jews. But to enforce payment, 
 you must possess power ; good, says the pasha ; the power is at 
 your disposal, and if a Jew or a Christian refuses to pay, here 
 is a guard of soldiers, lay the delinquent on the ground and 
 give him fifty on the bare back, and he will pay immediately. 
 We saw the house of the rabbi in Jerusalem, surrounded with 
 Albanian soldiers, the most impudent and unscrupulous in the 
 Turkish empire. This political power in the hands of the 
 religious parties, is a serious obstacle in the way of missions 
 in the East. 
 
 VI. The Family difficulties are very great. I am of the 
 
120 ADVANTAGES IN CELIBACY. 
 
 opinion ttiat in the commencement of missions, and in cases 
 where the difficulties and dangers may be very great, vmmarried 
 men are the best qualified missionaries, if they possess in other 
 respects the requisite gifts. They are unencumbered ; they 
 can move more freely from place to place ; and, above all, 
 they do not see the distress and terror of trembling depen- 
 dants, whom they have been the means of bringing into 
 discomfort and alarm. I refer to circumstances of public 
 danger (1 Cor. vii. 26), and not to the ordinary working 
 either of ministers or missionaries, for I am thoroughly 
 convinced, as I am of my own existence, that the celibacy of 
 the popish clergy, instead of elevating them to the purity of 
 angels, has far more frequently degraded them below the 
 instincts of the brutes. Multitudes of men shut up together 
 in ignorance and idleness within the walls of a convent, 
 without the discipline of the first ages to mortify the body, 
 or the cxdture of modern times to occupy and stimulate the 
 mind, are not likely to create around them an atmosphere 
 of high and salubrious morality ; they are much more likely 
 in the East, at least, under the influence of the sun and the 
 wine of Lebanon (of which they always have the best), to be 
 led into those horrid and unmentionable enormities so common 
 in the Orient, of which they are generally accused. Place 
 now at the knees of these ignorant inexperienced bachelors, 
 as they sit in the confessional, the whole female sex, the young 
 and the aged, the modest virgin and the fair delinquent, to 
 be probed and sifted by the impure questions of Dens* the- 
 ology, and you multiply the danger a thousand fold. They 
 are no longer the lords of their convents merely ; they are 
 possessed of the secrets of families ; they are the directors of 
 your wives and mothers and daughters, concerning whose 
 family feelings they are, or ought to be, ignorant. But I have 
 said enough. I regret the unnatural and unscriptural doc- 
 
JEWISH FANATICISM. 12] 
 
 trine of clerical celibacy, yet I am convinced that, in times of 
 distress and circumstances of extreme difficulty, the unmarried 
 missionary may be the most accomplished workman in the 
 Master's vineyard. 
 
 YII. Jewish Fanaticism. In the West the Jews share the 
 general culture and enlightenments of the nations among 
 which they sojourn ; the different sects, parties, and religions, 
 often meet upon common ground, and in the intercourse with 
 one another, angularities are rubbed off, and the keen edge of 
 fanaticism blunted. In the East there is nothing of this ; 
 freedom, political rights, public discussion, and free debate, 
 have not opened the mind nor relaxed the rigidity of their 
 self-sufficient narrow-mindedness. Scorned by all others, the 
 persecuted Jews answer scorn with scorn, and hatred with 
 still bitterer hate. They never mention the name of Jesus of 
 Nazareth. The Talmud indeed forbids it, and instead of 
 naming him, they use the contemptuous expression ")2"Til 
 that thing, as their predecessors did in the days of old. Compare 
 the avTOQ of the New Testament in the following passages. 
 Matt. xii. 24 ; xxvi. 61, 71 ; Luke xxiii. 2 ; John ix. 29. 
 This fellow one Jesus (Acts xxv. 19), and such expressions 
 of contempt and hatred, are carefully preserved among the 
 Jews to the present time. The Jews of Damascus, at least 
 the more fanatical of them, have the habits of shaking their 
 garments, and spitting upon the ground when you mention 
 the name of Jesus. This is the highest possible contempt. 
 I spit upon your hope (Job xxx. 10 ; Matt. xxvi. 67 ; Mark 
 X. 34 ; xiv. 65), and shake the dust from my garments and 
 feet against you (Matt, x., xiv. Mark vi. 2). When Mr. 
 Doab joined us in Damascus, his old fanatical father used 
 every possible charm and incantation against him : he wrote 
 his name on a certain kind of paper opposite to the great 
 mysterious name Jehovah, and then blotted it out, in order 
 
122 SITUATION OF THE MISSIONARY. 
 
 that SO the God of Israel might blot out his son's name from 
 the land of the living. He entertained some thoughts of 
 divorcing his wife, inasmuch as she had given birth to an 
 apostate son ; and he went occasionally to the grave-yard 
 to pray for the death of his son over his intended grave. It 
 is not in a brief space of time, without the direct interference 
 of God, that prejudices so deep and inveterate can be removed ; 
 nor does there seem any way left open for the Christian 
 missionary, save to labour and pray patiently, or, if it may 
 be, overcome their obstinacy in the spirit of meekness and 
 love. 
 
 YIII. The Missionary is alone ; everything is new, strange, 
 and untried ; he must shape out his own course, and bear the 
 responsibility of failure ; he has no Christian brethren with 
 whom to take counsel in perplexity ; nor any kind voice to 
 gustain him in moments of alarm. Cases of conscience and 
 unanticipated circumstances are continually occurring for 
 which he has neither rules nor experience. Is it lawful to 
 grant a divorce when the wife demands it from the converted 
 husband, with whom she will no longer cohabit ? When a 
 husband and his various wives, whom he equally loves, become 
 converted at the same time, what is he to do ? Which is the 
 real wife ? Or should he' retain them all, or only the first 
 married ? Such cases and many similar meet the missionary 
 at every turn, and give him no little mental distraction. 
 
 IX. Much is expected from the Missionary. This is well ; for 
 as the forlorn hope, or the storming party in sieges, being 
 entrusted with the position of danger, should know how to 
 carry themselves nobly in the hour of battle, so the missionary 
 should be a brave, bold man, fuU of faith and the Holy Ghost, 
 a man of patience and fortitude, whom danger cannot frighten, 
 nor the seductions of ease and home lure from the post of 
 duty. And it would not be difficult to select from the field of 
 
INQUIRY FOR SUCCESS. 123 
 
 modern missions, a list of noble and heroic men, whose bosoms 
 throbbed with love to God and man, and whose character 
 sustains and justifies the highest expectations. Brainerd and 
 Martyn, and Williams, Judson, Josiah Stack, and many- 
 others, belong to this devoted band, whose praise is in all the 
 churches, and whose self-denial has rebuked a self-seeking 
 eye. Yet I do not hesitate to declare, that the position of a 
 missionary is far from being conducive to holiness. He is 
 solitary ; every man he meets is an enemy ; every new step 
 he takes is in fear and trembling, every word he speaks is 
 argument, and his life is one prolonged controversy. Is all 
 this not deadening and searing to the affections ? Does the 
 heart grow into heavenly-mindedness amidst storms and 
 disputations? We are indeed removed from human helps, 
 and all the moorings of earthly friendship are broken ; we 
 know how much of the hxmian mingled with our purest joys, 
 and this well ; but yet the faith of most of us is so weak, 
 that it requires the succours of communion and brotherly love. 
 X. What Converts have you made ? is the constant cry, and 
 if you cannot present a long list of baptisms and genuine con- 
 versions, your labour is pronounced to be in vain, and the 
 money of the nation uselessly spent. This is unjust, as well 
 as ungenerous. Money is easily counted, and the eye of the 
 giver is sharp-sighted enough in following it through all its 
 windings and applications. It is not so with moral influence 
 and missionary labour. How many barriers must be broken 
 down before you get to the conscience of a Jew ? How subtle 
 and intangible in its initiatory processes are the ideas and 
 notions that influence conviction ? Is success the only proof 
 of diligence ? I think it were better to look at the missionary 
 labours, and leave the result with God. But look at your own 
 parishes and neighbourhood, and tell me what conversions 
 have been made during the past year ? Or are you labouring 
 
124 MISSIONARY LABOURS. 
 
 under the delusion tliat yourself and all around you are 
 Christians and heirs of the heavenly kingdom, because you 
 are baptised, and attend the public services on the Lord's day? 
 Don't expect from the missionary what you do not expect from 
 the minister, though the one has everything in favour of his 
 ministrations, and the other everything against them. The 
 Lord has, in my opinion, during the last quarter of a century, 
 blessed and owned the labours of the missionaries as much as 
 the ministers of the gospel. We have too many baptisms. I 
 have resisted the principle of baptising Jews without some 
 definite, well-grounded hope of their having become sincere 
 and honest followers of the cross of Christ. In the cities of 
 Germany there are many thousands of baptised Jews, who 
 have no faith, nor hope, nor any one characteristic of 
 Christianity ; whom the principle of indifferentism or the 
 love of gain or political advantages may have led to prefer 
 the Christian to the Jewish name. Nor is there the least 
 difference between those that are episcopally baptised and 
 those who are not, whatever the defenders of an electrically 
 communicated Christianity, through the conducting wire of 
 the murderers of the saints, may be pleased to maintain. Our 
 object is not in the first instance to baptise all that come to 
 us, but rather to teach and enKghten those who show an 
 inclination to become obedient to the cross. 
 
 C. Missionary Labours. The first and most necessary em- 
 ployment of the missionary is to learn the language of the 
 country. Had we faith in the living ever-present God, he 
 might perhaps restore the pentecostal gift of tongues, and 
 address the nations once more with his own paternal voice. 
 These gifts are, however, no more to be found on the earth, 
 and the missionary must learn the languages of the nations in 
 a natural way. In this field he must labour, like a drudge. 
 
THE LANGUAGE. PREACHING. 125 
 
 for years, before he can even commence direct missionary 
 work, and when he has the grammar and the language in- 
 tellectually, he is still a very incompetent preacher, inasmuch 
 as he fails in the thousand unnameable littles included under 
 the terms manner, address, intonation, accent, &c., and in which 
 one main part of the effectiveness of preaching and public 
 speaking consists. I am of opinion, therefore, that there 
 ought to be a great missionary college in England, where 
 young men from all the different nations of the world might 
 finish their education, and be thoroughly prepared for the 
 gospel ministry. But would not this create great expense ? 
 No, but it would save expense, and give you more work and 
 more accomplished workmen. It would address the nations 
 not only in their own languages, but by their own country- 
 men, who know their feelings, habits, and modes of thinking. 
 It would save the two or three first years of your missionaries' 
 lives, spent in acquiring the languages ; and three years in 
 the East are at least equal to six in England, and so the in- 
 surance societies will tell you. It would have the advantage 
 of engrafting upon the national habits and feelings of these 
 young converts the zeal, fervour, and tenacity of the British 
 religion and character, and furnishing for the glory of the 
 Lord, a new immortal band qualified to surmount all diffi- 
 culties, brave all dangers, and plant the standard of the cross 
 in the remotest and most barbarous regions of the world. 
 
 II. Now, as in the days of old, the missionary must labour 
 in the pr. caching of the tcord. It is true he cannot at the first, 
 generally speaking, find large congregations to hear him. But 
 that is no matter, he comes into contact with men, and he 
 must preach the gospel to them. In season, out of season, in 
 all places, and at all times : by the well, upon the mountain 
 top, or by the sea shore ; in the private house, by the wayside, 
 and in the public assembly, like his great Master, he must be 
 
126 MISSIONARY LABOURS. 
 
 ever present and ever ready with a word in season for the 
 weary and heavy-laden. This is his great aim. His breast 
 swells with the love of Christ, and his life, his conduct, and 
 all his various acts are streams from that hidden fountain. No 
 hindrance can impede him, no impediment, save death, can 
 silence him (Acts v. 29) ; no boundary but the grave can stop 
 the outgoings of his love to the perishing world. Persecuted 
 in one city, he quietly goes to another ; imprisoned to-day, he 
 gets out to-morrow, and testifies the same thing again ; his 
 life is not his own, but Christ's ; his home is not here, but in 
 heaven, and all earthly things work together for his good. 
 This is one main part of his labour. In Damascus we had 
 three services weekly ; one on Saturday in Hebrew for the 
 Jews, one in English on Sunday morning for the missionary 
 families and English travellers, and one on Sabbath evening 
 in Arabic for the general population. 
 
 III. The missionary labours in the distribution of books. 
 The New Testament being the charter of our expectation and 
 the directory of our life, is generally put into the hand of the 
 missionary for free distribution. He puts tracts in his pocket 
 when he goes to the streets, and if it be forbidden to give 
 them in public, he distributes them at his own house. This 
 is one of the most difficult and dangerous parts of his labours, 
 nor is there anything to which despotic governments are more 
 keenly opposed. A friend of mine was, during the past year, 
 imprisoned in Hamburgh for it ; Dr. Marriott was the other 
 day condemned to the prison in a Protestant state, and by a 
 Protestant government, for giving out tracts against the 
 Jesuits in the streets of Carlsruhe ; and an earnest Irish 
 Christian, Captain Kelly, was a few weeks ago beaten un- 
 mercifully for handing a few Christian tracts to the peasants 
 of Switzerland. Dr. Givin was beaten in Moislin for giving 
 away tracts to the Jews ; and, for the same ofience, with the 
 
DISTRIBUTION OF BOOKS. 127 
 
 addition of attempting to preach to the people, I was knocked 
 down in the streets of Saint Paidi, and delivered finally from 
 the furious mob by the timely interference of a few stout 
 English sailors. Whence comes this antipathy ? Among the 
 people it arises from deep hatred to the gospel, and to every- 
 thing that wotdd bridle their passions. In the large towns 
 the masses in Germany seem to be thoroughly leavened with 
 the principles of infidelity, nor do I see any hope for them till 
 an order of men shall arise in the German churches who, like 
 the Methodists in Wesley's time, shall fearlessly preach the 
 gospel to them in the streets, in the fields, and on the moun- 
 tain tops. The governments oppose all free religious move- 
 ments, not from hatred to the gospel generally, but from 
 policy. They say. If you preach, the demagogue will 
 harangue in the open air ; if you distribute medicine, others 
 wlU in the same way difiuse their poison ; we hold it prudent 
 to forbid both. This was the reason given by the Senate of 
 Hamburgh for preventing preaching in the open air. In free 
 Prussia we might expect more liberty, yet we do not find it. 
 Before I obtained liberty from the police to preach in Bonn, the 
 pastor of the place had to be consulted, and his report being 
 favourable, the police finally handed me a permission, in which 
 it was stated that it might be withdrawn at any time. The 
 work of my Colporteur was entirely interdicted, although the 
 two books which he was employed to distribute were the Holy 
 Scriptures and Keith's Evidence of the Christian Eeligion. I 
 shall record the date of this decree of the governor of the 
 Rhine provinces. On Sunday, Dec. 28th, 1851, being the 
 last Sabbath of the year, when I returned from dispensing 
 the holy communion, I found the venerable document. My 
 preaching was in present circumstances permitted, my tract 
 and Bible distribution entirely forbidden. So the matter rests 
 at present ; and I have only to add, that in Syria I found the 
 
MISSIONARY LABOURS. 
 
 govenmient of the Porte both more just and more generous. 
 Germany is governed by a great system of poKcemen, who 
 spread over the Continent like a spider's web, bring in their 
 reports to the central holes, where the master-spiders sit ready 
 to run upon their prey. This cuts up every principle of 
 freedom by the roots, and when the coils are drawn a little 
 tighter we may expect another revolution. 
 
 lY. Intercourse with the Jews. This we have in various 
 ways. We open our houses, and meet freely, with the hospi- 
 taKties of the land, coffee and pipes, all the Jews who may be 
 inclined to visit us ; we go to their houses as soon as we are 
 assured of a welcome, and quietly discuss with them the 
 evidences of Christianity : we meet them in' the streets and 
 bazaars, where we form acquaintances, get into conversation, 
 and perhaps leave a tract or a bible ; we go occasionally to 
 their synagogues, where, after the service, we generally find 
 Jews ready to hear what we have to say on the subject of 
 religion. In this way the missionary must work himself into 
 connection with the people, in order to find a channel for the 
 messages of Divine mercy. He cannot depend on the simple 
 preaching, for they are not inclined to hear ; he cannot 
 depend on regular discourses, for oftentimes the hearers inter- 
 rupt the speaker, contradicting or blaspheming, or demanding 
 explanations. In his intercourse with the Jews, the conduct 
 and character of Jesus should always be before his mind ; the 
 Jews are sharp- sighted to spy out inconsistencies, and excel- 
 lent judges of character. Love, patience, and forbearance 
 should rule his conduct and demeanour in the presence of the 
 rejected people of God. When a man gets angry in argu- 
 ment, he is nearly overthrown. The Jews know this well, and 
 use every means to throw you off your guard. Now they 
 pour forth their vile calumnies agaiost Mary, and the next 
 breath may be laden with horrid blaspheming against her Son. 
 
THE PRESS, 129 
 
 But be ye patient, and bear all as He did, and answer with 
 meekness those tbat oppose, if peradventure God may lead 
 them to the knowledge of the truth. Love conquers aU 
 things ; and as the spirit of love conquered us, so can He melt 
 their obstinacy, and win them for the cross. God is love. 
 
 V. We use the Press as a part of missionary labour. The 
 labours of the Bible Society are in this respect truly amazing. 
 During the last forty- six years that great and truly national 
 institution has promoted directly or indirectly the translation, 
 printing, or distribution of the sacred Scriptures, in whole or 
 in part, in 144 languages, through 166 versions, of which 114 
 are translations never printed before. Thus the missionary 
 work of the last fifty years has added more to the literature 
 of the world, in the way of mastering foreign languages and 
 facilitating the intercourse of nations, than all the travellers, 
 philosophers, and linguists, since the world began. Other 
 societies have been equally busy in this field, and bibles, 
 tracts, ^nd standard Christian authors have been multiplied 
 and copiously distributed in most of the known languages and 
 dialects of the world. The American press at Beyrout has 
 been specially prolific, and the great movements that are now 
 shaking the kingdom of darkness in the East, were mainly 
 occasioned by its multitudinous publications. Churches are 
 forming ; the priests of ignorance and imposture are trembling 
 for their golden shrines ; a native Christian ministry is being 
 formed; schools of a really Christian and literary character 
 are established in many cities and towns ; the law is altered 
 in so far that the Christian or Jew who becomes Mohamme- 
 dan and relapses, is not to be put to death ; the free exercise 
 of the Protestant religion is admitted and recognised by the 
 government, and a noble band of missionaries continues to 
 hold up in the stagnant Orient the banner of the Cross. 
 These great changes may be attributed under God to three 
 
130 MISSIONARY LABOURS. 
 
 causes the American press, the English bishop of Jerusalem, 
 and Sir Stratford Canning, the British ambassador at Con- 
 stantinople. 
 
 VI. Schools. We have established schools in Damascus and 
 some of the neighbouring villages. The Americans led the 
 way in this department of missions also, by their school in 
 Beyrout and their college in Abeih, at which a taste for know- 
 ledge was in a certain degree communicated both to the lower 
 and the higher classes of society. There is an Episcopal school 
 or college in Jerusalem, and others under the English bishop's 
 care are being established at Sychem, Nazareth, and the chief 
 cities of the land. This is beginning at the right place, and 
 in the right way. The young heart, undepraved by the 
 customs and deceits of the world, is open to the impressions of 
 Divine truth, and likely to retain them. The state of educa- 
 tion in the East, both among Christians and Moslems, is 
 deplorably low and defective, and a really good system of 
 education, by opening and enlarging the minds of th$ rising 
 generation, is more likely than anything else to conquer the 
 obstinacy of priests and muftis, and clear the way for the 
 Christian faith. Knowledge is power, and the schoolmaster 
 is the real governor of the world. Multitudes in the city of 
 Damascus, even in the middle classes, have not the remotest 
 idea of the position and magnitude of the British empire. 
 We conquered Syria, it is true, and blew up in a few hours the 
 ramparts of Beyrout and Acca, but we did so as they think by 
 the command of the Sultan, who, not wishing to shed the pure 
 blood of the true believers, ordered his slaves the unbelieving 
 English to depose the rebellious Pasha, and restore the 
 province to their master. A little geography woidd cure this 
 ignorance, and remove such crude misconceptions ; and if good 
 schools and colleges can be established in the East, we may 
 speedily anticipate, in the emancipation of the himian 
 
MISSIONARY SUCCESS. 131 
 
 mind, tlie downfall both of religious imposture, and political 
 tyranny. 
 
 VII. The Protestant missionaries use only proper and 
 legitimate means. We cannot go with great swelling words of 
 vanity to deceive the simple ; we dare not gain converts by 
 means of lies, treachery, and bribes ; we cannot come like the 
 French Popish missionaries of India, asserting that we have 
 issued from the mouth of the Indian God, and are com- 
 missioned to add to the former ceremonial the rite of baptism; 
 we do not, like the Jesuits, (Lamartine, page 108,) baptise 
 children or invahds surreptitiously, under the pretence of 
 giving them medicine ; we dare not, like the semi-popish 
 Southgate, kindle the fires of persecution against brethren 
 who may in some respects differ from our opinions ; and we 
 abhor the diabolical dogma of Popery that we may do evil 
 that good may come. Our principle of missionary operation 
 is simply scriptural and easily comprehended the manifesta- 
 tion of the truth in love. We seek not a change of name 
 merely, but a change of heart also ; and in labours, afflictions, 
 or persecutions, our constant prayer is, that the Lord may add 
 to the church daUy such as shall be saved. Our aim is noble, 
 the means are scriptural, and the God of missions has crowned 
 our labours with success. 
 
 D. Missionary Success. Let us as distant spectators cast a 
 glance over the wide field of Missions, that we may see reaUy 
 what is done, what is at present doing, and what yet remains 
 to be done. Has God, indeed, sealed with his approbation 
 the mighty movement of the past half century for enlighten- 
 ing the heathen, and enlarging, in every way, the kingdom 
 of grace ? Has providence accredited the divine promises 
 by manifest tokens of approval, so that the missionary and 
 the friends of missions may be encouraged and strengthened, 
 
 k2 
 
182 SUCCESS or MISSIONS 
 
 not only by the intimations of the word of God, but also by 
 the fruits of righteousness springing up all around? 
 
 1. 1. As to the Jewish nation, everything seems to indicate 
 that great masses of them have arrived at the turning-point 
 in their destiny, and their future history, for good or for 
 evil, must depend on the direction which the novel move- 
 ment may be led to take. A million of Jews, and more, have 
 broken the chains of rabbinical slavery and superstition, and, 
 without finally casting ofi* Moses, have sworn eternal enmity 
 to the Talmud and its traditions. This is an interesting 
 fact, occurring, as it does, at the moment when the church of 
 God and the nations of the world have united to reject their 
 barbarous policy of neglect and persecution towards them. 
 The Jewish heart felt the change, and by one stroke of cor- 
 responding sympathy, a million of the seed of Abraham have 
 dared, in defiance of time-honoured customs and venerable 
 rabbins, to assert their liberty as citizens and as men. This 
 is a great fact, and must never be forgotten in our examina- 
 tion of the signs of the times. 
 
 2. We are in the habit of contemplating the Jews 
 mostly as the bankers, jewellers, and money-changers of the 
 earth, who, like a ubiquitous swarm of leeches, suck the life 
 out of the nations, and to whom we are under no obligations, 
 save those of mortgages and bills of exchange. This is an 
 unjust estimation of their character. They have ever asserted, 
 and during the last few years have pre-eminently asserted, 
 their claims as a literary nation. The greatest traveller living 
 is Joseph Wolfi*; the greatest church historian of the last 
 ages was the Jew, Dr. JSTeander, the successful defender of 
 Christianity against the attacks of David Strauss. A con- 
 siderable sprinkling of the best pastors in the German 
 churches are Jews, and everywhere throughout Germany 
 they exercise a powerful influence over the press and the 
 
AMONG THE JEWS. 133 
 
 literature of the country. Lessing was a Jew; the subtle 
 doubts of ]S"athan the Wise were the inspirations of a free- 
 thinking Jew. Capadoce, Emma de Lissau, Herschell, and 
 many others, are noble specimens from the stock of Israel of 
 that pure holiness, and thorough devotedness to the will of 
 God, which it is the glory of Christianity to impart. During 
 the last fifty years there has been little persecution of them 
 in Europe, and yet thousands, and tens of thousands, have 
 been baptized, their families incorporated with the visible 
 church, and their children brought up in the Christian faith. 
 It is calculated that more sincere converts, from the seed of 
 Abraham, have been yielded to the church during the last half 
 century than during the previous thousand years. Do not 
 the stations of Jewish missions encircle the world, and is not 
 one main band of the missionaries themselves converted Jews ? 
 In Persia, Palestine, and among the Teutonic nations, many 
 of the boldest and most persevering heralds of the cross are 
 children of Abraham, and the first English bishop of the 
 holy city was a Jew. Are not these the signs of a wonder- 
 ftd national movement among them ? And may we not hope 
 that the powers and faculties of that wonderful people may 
 be soon fully given to the Lord ? Undoubtedly the success 
 of Jewish missions, when contemplated as an isolated fact, 
 has not been very great, and many of them have been hypo- 
 crites and deceivers. But that success will appear wonderful, 
 and every way worthy of the God of Jacob, when we con- 
 sider the barriers to be surmounted, the hatred arising from 
 ages of contempt and persecution which was to be overcome, 
 the worldhness, obstinacy, and national pride, which impeded, 
 and still impedes, the Jewish missionary in every step of his 
 progress. How could we expect them to hear us ? We had 
 plundered and persecuted them, hated, despised, and insulted 
 them during eighteen centuries ! When I think of the bar- 
 
134 SUCCESS OF MISSIONS 
 
 riers which have been broken down, and the first-fruits which 
 have already been gathered in, I am amazed at the mag- 
 nitude of God's mercy, and the all-conquering power of 
 Christian love. May the veil soon fall from the venerable 
 face of Moses, and the Hope of Israel once more fill the 
 nation's heart. Fulfil thy word and promise towards them 
 thou faithful Shepherd of Israel, and let the testimony of thy 
 servants among them, and to them, be accompanied with the 
 demonstrations of the Spirit and of power. 
 
 " From every stormy wind that blows, 
 From every swelling tide of woes, 
 There is a calm, a safe retreat, 
 'Tis found beneath Thy mercy-seat." 
 
 II. "We turn now, for a moment, to the Heathen, the second 
 great field of missionary labour, and we are still more amazed 
 at the success with which the Lord has blessed the faith of 
 His servants. Let us enumerate some of the facts connected 
 with the missionary movement of the present time, that we 
 may be the more able to trace the designs of the Almighty 
 Ruler in the march of His adorable providence. 
 
 1. Can it be from any other source than God from any 
 other fountain than His love, that all at once, and in all the 
 true churches of Christendom, the spirit of missions should 
 burst forth in irresistible energy ? Is it not a carrying forth 
 of the movement of heavenly compassion which brought the 
 Son of God to our world ? Printing had already opened the 
 public minds of nations, and the manufacture of spectacle- 
 glasses had put it in the power of the aged to read the Word 
 of God, when the qualified agents are formed on all hands, as 
 by enchantment, to carry into every region of the world, 
 savage and civilised, the messages of Divine love ; and lo ! 
 in the midst of all this enthusiasm and self-devotion, the 
 
AMONG THE HEATHEN. 135 
 
 Bible Society starts into life, at the very moment when Bibles 
 were needed, and puts into the hands of the heralds of sal- 
 vation copies of the Holy Scriptures by the million, and in 
 almost all the languages of mankind. What eye but that of 
 God could have guided and subordinated so many and so 
 various events ? It was not chance, but Providence, which 
 first, by wars, and rumours of wars, broke down the barriers 
 of nations, and then called upon the swift messengers of 
 grace to go in and possess the land. 
 
 2. Have not our missionaries found access to the hearts of 
 many in all nations? Where is the nation on the wide 
 earth to which the Gospel message has not been brought ? 
 Many, indeed, reject it among the heathen, as many reject 
 it home, yet have its saving effects been manifested in the 
 conversion of thousands, and its humanizing efficacy in the 
 civilisation of whole nations and tribes. Have not semi- 
 savages listened to the melting words of Brainerd, and 
 yielded themselves to the Lord Jesus ? Henry Martyn passed 
 through the East like a bright star, and left a track of light 
 behind him ; the cold climate and frozen hearts of Green- 
 land could not resist the love of God to lost sinners from the 
 lips of the devoted Moravian brethren. In the South Seas 
 whole islands, tribes, and nations, have cast their idols to the 
 moles and the bats, and joined the hosts of the conquering 
 and everlasting religion. The noble Williams, and others, 
 lost their lives in the glorious struggle, but, like their 
 great Master, they conquered in their dying, and slew by 
 being slain. In the island of Madagascar we have the 
 bloody but glorious scenes of the apostolic ages transacted 
 before our eyes, in so far, at least (not to speak of miracles), 
 that faith in the Lord Jesus is still seen to be invincible, and 
 love to His cross mightier than the terrors of the stake, more 
 constraining to the soul than the voice of a multitude, or the 
 
SUCCESS OF MISSIONS 
 
 sound of many waters. Martyred souls, like Stephen, have 
 ascended from that island to the throne of God, imploring, 
 like him, the forgiveness of their murderers, and presenting 
 specimens of Christian faith and firmness, in which the apos- 
 tolic ages might have gloried. We have been learning, in 
 these latter days, a new tongue the language of love ; of 
 action and not of speech merely ; of suffering, of triumph 
 and death-defying zeal the Gallilaeische Sprache (as the 
 Germans call it) ; the " Galilean language," by which all 
 the members of the Living Head should bear testimony, 
 'living and dying, to their crucified King. Is this not a great 
 fact in the history of the nations, which should be recognised 
 and attended to amidst the political clamours and confused 
 noise of battles, of which the world and the world's history 
 are so full ? But the world is deaf still to claims which it 
 cannot comprehend ; and the conversion of savages, the new 
 faith of barbarians, the fires of persecution which the cross 
 has kindled, may be interesting to missionaries and benevolent 
 enthusiasts, but are far beneath the notice of warriors, states- 
 men, heroes, and philosophers. The old law of the animal 
 creature (xpv^iKog) remains unrepealed. 1 Cor. ii. 14. 
 
 3. But let us take an example or two of special localities 
 and societies, that we may ascertain more clearly what the 
 Lord has wrought. India is our own possession, and is 
 better known to us than any other field of foreign missions. 
 What, then, is the report which the Calcutta Heview gives 
 of the state of religion and the progress of Christian mis- 
 sions? It is the following: "At the close of 1850, fifty 
 years after the modern English and American Societies had 
 begun their labours in Hindostan, and thirty years since 
 they have been carried on in full efficiency, the stations, at 
 which the gospel is preached in India and Ceylon, are 256 
 in number, and engage the services of 403 missionaries. 
 
belonging to 22 missionary societies. Of these mission- 
 aries, 21 are ordained natives. Assisted by 551 native 
 preachers, they proclaim the word in the bazaars and mar- 
 kets, not only at their several stations, but in the districts 
 around them. They have spread far and wide the doctrines 
 of Christianity, and have made a considerable impression 
 even upon the unconverted population. They have founded 
 309 native churches, containing 17,356 members, or commu- 
 nicants, of whom 5,000 were admitted on the evidence of 
 their being converted. These church members form the 
 nucleus of a native Christian commimity, comprising 103,000 
 individuals, who regularly enjoy the blessings of Bible in- 
 struction, both for young and old. The efforts of the mis- 
 sionaries in the cause of education are now directed to 1,345 
 day-schools, in which 83,700 boys are instructed through the 
 medium of their own vernacular language ; to 73 boarding- 
 schools, containing 1,992 boys, who reside upon the mission- 
 aries' premises, and are trained up under their eye ; and to 
 128 day-schools, with 14,000 boys and students receiving 
 a sound scriptural education, through the medium of the 
 English language. Their efforts in female education em- 
 brace 354 day-schools, with 11,500 girls; and 91 boarding- 
 schools, with 2,450 girls, taught almost exclusively in the 
 vernacular languages. The Bible has been wholly trans- 
 lated into ten languages, and the New Testament into five 
 others, not reckoning the Serampore versions. In these ten 
 languages a considerable Christian literature has been pro- 
 duced, and also from twenty to fifty tracts, suitable for dis- 
 tribution among the Hindu and Musselman population. Mis- 
 sionaries have also established, and now maintain, twenty- 
 five printing establishments. While preaching the gospel 
 regularly in these numerous tongues of India, missionaries 
 maintain English services in 59 chapels for the edification of 
 
138 ENCOURAGING REVIEW. 
 
 our countrymen. .The total cost of this vast missionary 
 agency during the past year amounted to 187,000^. ; of 
 which 33,500/. were contributed in India, not by the native 
 community, but by Europeans." This brief summary is 
 surely enough to encourage our hearts and strengthen our 
 hands in the cause of missions. We have, indeed, no cause 
 for boasting, but much for humiliation and prayer, for the 
 work has been carried on like the building of the Temple of 
 Jerusalem, in the midst of much weakness and division on 
 our part, and much mockery and derision on the part of 
 Sanballat and the modern Horonites. Nevertheless, the 
 trembling ark has been steadily carried forward, and the 
 banner of the Cross held up before the nations. God has 
 graciously confirmed the great missionary movement by the 
 seal of His approbation, and we can only long and pray for 
 more labourers to be sent into the harvest. What are these 
 206 stations in the midst of 100,000,000 of men ? They 
 are as nothing. Ten times that number would not meet the 
 necessities of the case, nor exhaust the resources of Christian 
 Britain, if our love and compassion were properly awakened 
 for the perishing heathen. May we be stirred up to do our 
 duty in this respect, and may the Lord sustain, with His 
 presence and blessing, the missionaries, and the friends of 
 missions, in their noble enterprise. 
 
 " 'Mid burning climes and frozen plains, 
 Where pagan darkness brooding reigns, 
 Oh ! mark their steps, their fears subdue. 
 And nerve their arm and clear their view. 
 
 When worn by toil their spirits fail, 
 Bid them the glorious future hail ; 
 Bid them the crown of life survey, 
 And onward urge in faith their way." 
 
AMERICAN MISSIONS. 139 
 
 4. Let us now give a glance at the operations of the 
 American Board of Foreign Missions. This will also shew 
 us the success with which God has crowned missionary labour 
 in the present age, and at the same time make us more 
 acquainted with our American brethren. " The number of 
 missions is 26 embracing 93 stations, at which are 134 
 missionaries, 10 of whom are physicians, 5 physicians not 
 ordained, 7 schoolmasters, 7 printers and bookbinders, and 
 14 other male, and 175 female assistant missionaries in all, 
 342 labourers sent forth from this country ; associated with 
 whom, or at out-stations under their carer, are 20 native 
 preachers, and 132 other native helpers (exclusive of the 
 native teachers of the free schools, sustained by several mis- 
 sions), raising the whole number of labourers at the mis- 
 sions, and dependent principally on the Board for support, 
 to 494. Gathered by these missionaries, and under their 
 pastoral care, are 73 churches, to which have been added, 
 during the last year, 1,500 members, and in which are now 
 embraced, not including some hundreds of hopeful converts 
 in western Asia, 24,824 members. 
 
 "In the department of education there are, under the care 
 of these missionaries, 7 seminaries for educating native 
 preachers and teachers, furnished with libraries, and various 
 kinds of apparatus adapted to their object, and embracing 
 487 pupils ; also 34 boarding-schools, in which are 854 male, 
 and 533 female pupils, making 1,874 boarding pupils brought 
 imder constant Christian instruction and influence in the 
 mission families, with reference to their being qualified to 
 exert a greater and more decidedly Christian influence 
 among their own people ; also 602 free day-schools, in which 
 are 29,171 pupils, including those at the Sandwich Islands, 
 which owe their existence and efficiency to the mission, and 
 are stiU sustained and guided in part by it; making the 
 
140 SUBSIDIARY OBJECTS 
 
 whole number of pupils, more or less imder tlie care of the 
 missions, 31,045. 
 
 " Connected with the mission are 15 printing establish- 
 ments, having 32 presses and 40 founts of types, and fur- 
 nished for printing in 27 languages. Five of these missions 
 are also provided with type and stereotype foundries. For 
 11 of the other missions, printing is executed, from year to 
 year, as their wants require, at presses not owned by the 
 Board ; making the whole number of languages, exclusive 
 of the English, in which printing is done for the mission, 
 37. The number of copies of works printed during the 
 year, including tracts, exceeds 460,000, and the whole 
 nimiber of pages printed during the year is not less than 
 40,000,000. The whole number of pages printed since the 
 commencement of the mission, exceeds 535,000,000." Such 
 was the state of the mission in 1846, and no doubt, during 
 the past seven years, the work has been much enlarged and 
 extended. It would be very easy to take other societies, and 
 to show that their Lord has crowned their labours with simi- 
 lar success. But this will suffice for the present, with the 
 single statement, that, perhaps, the most simple-hearted and 
 successful of all modern missionaries are the Moravian 
 brethren ; and that the history of their missions is more 
 interesting and captivating than any romance of modern 
 times. Their operations in Greenland form an incident in 
 the general story of the most thrilling kind. 
 
 5. The Subsidiary Objects which the missionary move- 
 ment has served to promote, are of more than ordinary in- 
 terest to well-formed minds. In an age of material interests 
 and cold calculations of profit and loss, the moralist beholds, 
 with pleasure, the healthful influence of such societies upon 
 public virtue and national manners. SuflFering and self- 
 denial are inscribed upon their banners, and the story of 
 
PROMOTED BY MISSIONS. 141 
 
 tteir labours, persecution and death, lifts the mind, for a 
 moment, out of the earth-crust of materialism with which 
 we are surrounded in this money-making and money-loving 
 England. The philanthropist is well pleased with the pro- 
 gress of civilisation ; the freeman hails with transports the 
 efforts to emancipate and elevate the slave ; the naturalist 
 finds in this missionary police a means of becoming ac- 
 quainted with the plants and animals of all climes and cli- 
 mates ; Ellis, Williams, Fisk, Smyth, Wilson, and others, 
 occupy a high position in the temple of literature ; the 
 antiquarian, whose deKght is to plimder musty libraries and 
 archaeological temples, turns to the missionary for manu- 
 scripts and specimens ; and for the student of humanity the 
 missionary enterprise is all-important, as it reveals man in 
 all his phases of moral degradation or intellectual refine- 
 ment ; while the Bible expositor finds in missionary journeys 
 and journals the means of illustrating many obscure pas- 
 sages in the word of God. These are ^ot the missionary's 
 aim. His heart is filled with higher and nobler motives 
 than those of science, literature, and human fame. The 
 love of Christ constraineth him. He is sent to preach the 
 gospel to the poor, and of this great end he never loses 
 sight, while all the above-mentioned subsidiary advantages 
 and interests flow, without any effort on his part, from the 
 nature and necessity of his position. 
 
DRESS AND THE HUMAN BODY. 
 
 CHAPTER YII. 
 
 CUSTOMS OF THE ORIENTALS CONNECTED WITH DRESS AND 
 THE HUMAN BODY. 
 
 . General Observations on Dress, and the Differences between the East and 
 the West regarding it. I. The Orientals require less of it than we do. 
 
 II. The Nature of the Garments is different. III. They do not Change 
 their Garments as we do. IV. They Dress more richly than we do. 
 V. Oriental Tailoring described. VI. Dress a Characteristic of the 
 Human Eace. VII. Garments Typical; Colours; I.White; 2. Black; 
 3. Green ; 4. Blue ; 5. Purple ; 6. What Colour prevails in Damascus. 
 VIII. Two Garments generally necessary. B. The various Parts of 
 Dress described as at present worn in Damascus; Customs; Illustra- 
 tions of Scripture. I. The Feet; 1. The Foot-dress described; 2. 
 Sandals and Shoes distinguished ; 3. Laying off the Shoes; its various 
 Significations. II. The Loins ; 1. Trousers, Breeches, Pantaloons, Sher- 
 wal; 2. The Girdle or Zinnar described; 3. The Uses of the Girdles. 
 
 III. The Breast, Shoulder, Arms, and Neck ; 1. Customs connected with 
 the Bosom ; 2. Customs connected with the Shoulder ; 3. Customs con- 
 nected with the Arm ; the Bare Arm ; Tattooings on the Arms ; Orna- 
 ments for the Arms. IV. The Hand ; 1. Peculiar meaning of the word 
 Hand in the East; 2. Kissing the Hand; 3. Laying the Hand on what 
 they Swear by ; 4. Striking with the Hand ; 5. No Gloves used in the 
 East; 6. Saluting with the Hand; 7. Washing the Hands ; 8. The Right 
 Hand more Honourable than the Left ; 9. Dyeing or Staining the Hands. 
 V. The Head: 1st. The Head-dresses described; 2nd. The Hair, 1. 
 Shaven off; 2. Denotes fierce Passion ; 3. Anointing the Hair; 3rd. The 
 Beard; 1. Uses of the Beard; the History and Practice of Shaving; 2. 
 Swearing by the Beard; 3. Dyeing the Beard; 4th. The Eyes; various 
 Customs described; 5th. The Face; Ear-rings, and Nose Jewels ; various 
 Practices connected with them : 6th. The Veil ; Varieties, Nature and 
 
 A. General observations on dress, and the differences 
 between the East and the "West regarding it. 
 
LITTLE CLOTHES NEEDED IN THE EAST. 143 
 
 I. The first observation which we deem it necessary to make 
 is, that in the East we require less of it than in the "West. 
 The climate is fine, the air generally calm and serene, and 
 with the exception in some places of a month or two in the 
 winter, there is little or no necessity for clothes at all except 
 on moral grounds. In Upper Egypt and many other parts, 
 the children and youth of both sexes grow up to maturity in 
 a state of nudity, and many of the Fakirs or rigid Moham- 
 medan saints pass their whole lifetime in the open air, in the 
 most disgusting filth, nudity, fanaticism, prayers, gesticula- 
 tions, and abominations of every kind. These saints surpass 
 in austerity and rigour of endurance the most accomplished 
 self-tormentors of the papacy, and as is natural in both cases 
 the transition is easy and frequent to the other extreme of 
 excessive indidgence and ferocious licentiousness. The Car- 
 melite walks through the world barefooted, and the Fakir 
 without clothing at all, and the motive is the same in both. 
 " See how hiunble I am, how much I am distinguished from 
 other men." These naked madmen are highly respected in 
 the East ; they go where they please and do what they please, 
 and their acts, however infamous and disgusting, are not only 
 innocent, but praiseworthy and meritorious. They are 
 above all ordinary rules, and can be judged of only and 
 truly contemplated from the celestial position which they 
 have attained. Theft, plunder, lying, and adultery, are in 
 these vagabonds no marks of guilt and pollution ; on the 
 contrary, all these and every other act to which they may 
 feel themselves impelled, privately or publicly, with man or 
 woman, with the aged or the young, are ascribed to the direct 
 influence of the Deity, and submitted to with a joyous re- 
 signation. It is with apostasy as with imposture. The 
 popish saint has his own code of morals and his own court of 
 appeal. He may do what he pleases. His dreams are all 
 
144 GARMENTS THIN AND LOOSE. 
 
 heavenly visions. His ravings are inspirations and his self- 
 flagellation means bearing the cross of Christ. He may do 
 evil that good may come ; he may indulge in pious frauds 
 without limit ; he may for his own or the church's advan- 
 tage know one thing and assert another ; no man thinks the 
 less of Father Newman for believing lies and sanctioning 
 lying miracles ; nor is it even necessary to him as a popish 
 saint that he should believe these fables to be true. He has 
 only to throw himself into the system of his associates, and 
 without special examination authenticate the whole on their 
 authority. It did not prevent the seraphic doctor from 
 being canonised, that he erased the name of Jehovah from the 
 Psalms and inserted that of the Virgin Mary ; history gives 
 no example of a line of princes more base and immoral, more 
 worldly, ambitious, and infamous as a whole, than the popes, 
 yet they are venerated by millions as the vicars of Jesus 
 Christ. In India, Turkey, and Italy, it is all the same. 
 Morality is separated from religion, and saintship gives a 
 license to crime. But the old Romans in their theatres 
 used vitrea vestimenta, which concealed nothing ; our modern 
 fashionables, especially among the ladies, do nearly the same 
 thing, leading the poet of all circles and the idol of his own 
 to exclaim in honest indignation, " They have very thin 
 clothing and too little of it." Go to the banks of the 
 Ganges, and see multitudes of naked men and women stand- 
 ing waiting for an eclipse, and ready to obtain salvation in 
 the bosom of the sacred river. Multitudes in many Eastern 
 countries live in a state of nakedness, and all of them use 
 less clothing than we do. 
 
 II. Our garments are tight, theirs are loose. The feet 
 are mostly bare ; gloves are in most places unknown, and 
 when known, as they are in Damascus, they are never used ; 
 the trowsers are loose, wide, and inelegant ; the arms or 
 
GARMENTS NOT OFTEN CHANGED. 145 
 
 sleeves of the coat are wide and open to admit abundance of 
 air, and the girdle around the loins unites and fastens all. 
 The girdle serves the purpose of suspenders by being tied 
 firmly round the loins. All above and below is quite loose, 
 and gives full and perfect liberty for the action of the body. 
 Hence they are able to rise up and sit down on the ground 
 with great elegance and ease. No army tailor has, like the 
 bear with its young, squeezed them into shape, or made like 
 Aristotle out of two legged animals men ! The all- wise 
 Creator has given the fluid of the blood uniformity of tem- 
 perature, so that in all places and in all circumstances it 
 remains in the same state of warmth, and the great object of 
 clothing in so far as regards the health is to keep the body 
 in a nearly uniform temperature. Clothes give no heat ; 
 they only preserve the warmth communicated from the body, 
 and for this purpose in northern climates woollen is the best, 
 cotton the next best, and linen the least suited of all clothes. 
 As to modes, the Orientals are, I think, far before us. They 
 swathe not their infants in rollers, the young women are not 
 laced up to the bursting point with stays, skin tight boots 
 and shoes are unknown. We owe much deformity and pre- 
 mature death to the stays. 
 
 III. They do not change their garments so often as we do. 
 It is very common in European nations, if not universal, to 
 take ofi" the clothes in going to bed. This seems a cleanly, 
 good, and healthful habit. The ancient Jews did not (Deut. 
 xxiv. 13) change their garments on retiring to rest, and 
 neither do the Orientals of the present time. In the cities 
 where civilisation and wealth have multiplied the luxuries of 
 life, baths are very common, and the Moslems in general and 
 the Turks in particular are passionately fond of them, yet 
 they are not a clean people. Custom indeed delights in 
 showing its wild freaks and inconsistencies in the diPerent 
 
RICHNESS OF DRESS. 
 
 nations. They wash their bodies often, their garments 
 rarely ; the Bedouin wears his shirt till it falls in rags from 
 his shoulders ; the Moslems, even in the cities, rarely sweep 
 their houses, and while submitting punctiliously to all legal 
 ablutions, they bear up against myriads of insects in their 
 houses, and in their garments, with the patience and heroism 
 of martyrs. Greatness and meanness, cleanliness and filth, 
 meet and mingle strangely in their habits. It is the same 
 with ourselves, if we knew it. The French are an elegant 
 and refined nation, yet I have seen in their windows bread 
 and cakes imder the most abominable and disgusting shapes 
 which the imagination could devise ; they can tolerate 
 tyrants, murders, barricades, streets swimming with human 
 blood, yet the appearance of a butcher in the public streets 
 shocks Parisian delicacy of sentiment. They separate more 
 than most nations the courtesies from the sanctities of human 
 Hfe. 
 
 TV. In the East they dress more richli/ than we do. This 
 is natural. Those require most to be worth money who are 
 worth nothing else ; and when fame, wisdom, eloquence, and 
 intellect find little scope for exercise and distinction, it is 
 natural to seek it in dress. Not the broad cloth but the 
 button distinguishes the servant from his master in England, 
 while in the East the pashas and the wealthy magnates of 
 the cities and provinces appear in all the pomp and splendour 
 of Oriental magnificence. The horse is an Arab steed worth 
 a thousand pounds, the saddle is ornamented with gold and 
 silver, and aU the trappings are of the most costly kind. 
 The rider appears in state rolled up in a profusion of the 
 most expensive shawls ; his turban and girdle may, united, 
 cost five hundred poimds. SheUeby, a merchant in Damascus, 
 took off the girdle which he wore and ofiered it to me for 
 fifty pounds, and he would not take less ; the mouth-piece of 
 
I 
 
 ATl'ENTION TO FASHION. 147 
 
 a wealthy Moslem's pipe is set in diamonds radiant witli 
 beauty, and may have cost thousands ; his sword, his pistols, 
 and his dagger, are all ornamented in the same sumptuous 
 manner. Our distinctions are crosses, stars, and garters, 
 signs of sterling value in the world of honour, as bank notes 
 are in the world of commerce. In the East, credit is un- 
 known in both worlds, and the thing, not the symbol, is the 
 object of veneration. In Europe, the Russians are most dis- 
 tinguished for the number and variety of their decorations, 
 which seems to arise from the preponderance of the military 
 system in their government. In England these stars of 
 honour are distributed with a sparing hand, and are, there- 
 fore, highly respected. Sir before a man's name in England 
 is more honourable, and represents more, than Count does in 
 Germany. On the whole, whatever may be said against 
 titles of honour, by those who envy them, or those, on the 
 other hand, who would reduce human hopes to a gross mate- 
 rialism, the economist will regard them as the cheap rewards 
 of honourable service, and the philosopher as the most refined 
 and intellectual of human distinctions. The least noble of all 
 titular decorations is the nobility of the money-bag. 
 
 V. You are not to suppose, from anything that has been 
 said, that the Orientals do not pay special attention to the 
 fashions. On the contrary, tailoring is carried to a point of 
 very high perfection in Damascus and other Eastern capitals. 
 Indeed, the tailor rises into importance in all nations, as 
 luxury, civilisation, and the fine arts make progress. In the 
 premature stages of society, the tailor, the dentist, and many 
 other functionaries of modern refinement are unknown. In 
 some parts of America, society is resolved into its original 
 elements, and every man must be his own butcher, baker, 
 shoe-maker, and tailor. A magistrate from Upper Canada 
 told me he went to the market (fifty miles ofi") for nothing 
 
 L 2 
 
148 DRESS A CHARACTERISTIC OF MAN. 
 
 whatever but tea and salt. The robes that envelope the mascu- 
 line limbs of the free Bedouin, require no nice adjustment of 
 skirt and body, sleeve and gusset. If every Englishman, as 
 Channing shows us, may become his own washerwoman, so 
 may free Arabs and Americans become their own tailors. 
 The tailor in Damascus stands (or rather sits) at the head of 
 all the trades of the city ; his bazaar is the favourite lounge, 
 where, as in the London coffee-houses of former times, the idle 
 or the inqmsitive resort to learn the news of the day. Hung 
 round with furs and cloaks, shirts, tunics, and flowing robes 
 of aU descriptions, as the whore of Babylon is with false 
 miracles (see Father Newman) ,^ he receives you courteously, 
 and communicates freely, what the last caravan from Bagdad, 
 or the last firman from Constantinople, has announced. He 
 tells you how a bud from the roses of paradise has sprung up 
 in the seraglio of the Sultan (peace be upon him!) which 
 was welcomed by the salutation of ten thousand cannons ! 
 How a rebellious Bashaw has successfully evaded the bow- 
 string, and how the villagers in the Hauraun have retired in 
 a mass to avoid the exaction of the capitation tax. The 
 tailor is a gentleman-tradesman, and pKes his nimble 
 weapon with great dexterity, furnished with good English 
 thread, not using the sinews of oxen, as Hesiod informs us 
 the ancient Greeks did (Opera et Dies, i. 544). Dress- 
 making, tailoring, and, indeed, manual labour in general, is 
 about a third cheaper than in England. 
 
 VI. Dress, taken in the widest sense, may be fairly con- 
 sidered as a distinguishing characteristic of the human species. 
 It presupposes reason and forethought. Man is more helpless 
 than other animals, and longer helpless, both in infancy and 
 old age ; he is weaker, tenderer, and more dependent on the 
 assistance of others than the lower animals, and nature, 
 denying him the strength and defences of many others, 
 
i 
 
 GARMENTS TYPICAL. 149 
 
 has given him reason, and placed him in circumstances where 
 it must be exercised and developed. He must form the weapon 
 which assists the hand, and weave the garments which defend 
 the body from the cold. Hence clothing becomes associated 
 with many of the noblest traits of the human soul, as well as 
 the emblem and image of its civil and social developments. 
 Shame, modesty, and purity of mind are among these 
 characteristics, and that cannot be of trifling significance 
 which represents such noble qualities. We may observe that 
 in the East the dress remains nearly the same as it was in the 
 days of Abraham. It shares the general fixedness of Oriental 
 customs, so that, in describing the garments of the present 
 generation, we are borne back into remote antiquity, in which 
 the venerable forms of prophets, apostles, and martyrs, saints, 
 warriors, and kings, rise up before our eyes. 
 
 VII. Garments typical; colours. 1. White is the colour of 
 purity in aU nations. The angels appeared to men in white, 
 robes. Acts i. 10 ; Mat. xxviii. 3 ; Mark xvi. 5 ; Luke xxiv. 4 ; 
 John XX. 12. The forgiven sinner is symbolised by the white- 
 ness of snow, Is. i. 18. "Let thy garments be always white" 
 (Eccl. ix. 8, 9), means let your character be serene and pure. 
 This explains the prayer or imprecation so common in the 
 East, " May God blacken his face ! " " He of the white face" 
 is a designation of Mohammed, and the same custom is traced 
 in the Irish expression of praise, " White headed boy," or 
 " white boy." On seasons of joy and public festivity, white 
 robes were worn by the Jews, Eccl. ix. 8 ; Is. iii. 1 ; Ixi. 10 ; 
 Rev. iii. ; and hence the season of the advent, the great jubilee 
 of the creation, is ushered in by the presence of the king on a 
 whiteh-or^e (the symbol of righteous judgment. Rev. xix. 11 ; 
 vi. 2 ; Zech. vi. 3, &c.), followed by the heavenly armies clothed 
 in fine linen, white and clean. Rev. xix. 11, 15. The white 
 ass {r\T\TVl ry\1P\1Ai bright shining she-asses, Jud. v, 10) 
 
160 COLOUR OF DRESS SYMBOLIC. 
 
 was the symbol of tlie judge so early as the days of the Judges : 
 ch. X. 4, xii. 14. History tells us that the sect of the Essenes 
 wore white robes, and the great King of Israel gave to the 
 sacrificing priests, whose office was to minister before him, 
 white garments as symbols of priestly purity (Ex. xxviii. 2, 40 ; 
 Lev. xvi. 4) ; at least the white is supposed to have prevailed 
 among the gorgeous colours which were united in the priestly 
 robes. The toga, the symbol of the Roman people, and the 
 dress which distinguished them from other nations, was white^ 
 and on festivals and joyous occasions they wore white robes 
 (Hor. Sat. ii. 61. Per. Sat. ii. 40). The priests of Ceres 
 sacrificed in ichite garments (Potter, 227) ; those who sacrificed 
 to the infernal gods wore black ; those who sacrificed to the 
 celestial, purple. The only passage in the Bible which invests 
 God the Father with human form is Dan. vii. 9, 10 ; and 
 " his garment was xchite as snow, and the hair of his head like 
 the pure wool, and his wheels as burning fire." Jesus, in his 
 transfiguration upon Mount Tabor, was invested with raiment 
 of snowy brightness. Matt. xvu. 2. The profession of the 
 Christian is represented as a habit of stainless purity, which, 
 in the midst of all defilement, the followers of Christ were to 
 keep clean, and hence the recipients of baptism were clothed 
 in whitBy and called candidates or white ones. The Popish 
 church preserves the custom to the present time, as I witnessed 
 at the baptism of some Jews in the cathedral church of Pome. 
 I may add, the women in the East are swathed round in a 
 white robe from head to foot whenever they appear in the 
 streets ; and in the south of Germany, at least in the Rhine 
 provinces, it is the custom for all women (not ladies) to wear 
 a white handkerchief on the head. These facts, customs, and 
 allusions, open up to us the meaning of the white robes, which 
 the Lord has promised his saints, and which the Redeemer 
 has washed and made white in his own precious blood. The 
 
BLACK GARMENT. 161 
 
 filthy garments are removed, Zecli. iii. 3 5 ; and a royal 
 wedding robe of stainless purity, the seamless robe of Christ's 
 righteousness, is given to invest the trembling sinner in the 
 presence of the aU seeing God. 
 
 " Jesus, thy blood and righteousness 
 My beauty is, and glorious dress." 
 
 2. Black is the colour of mourning. Hence the Jews wear 
 black turbans as the symbols of their homeless persecuted con- 
 dition " tribes of the wandering foot and weary breast." 
 The black heavens in Scripture (Rev. vi. 12) denote the fear- 
 fvil wrath and indignation of God. Black sackcloth garments 
 were worn by mourners among the Jews (Gen. xxxvii. 34 ; 
 2 Kings vi. 30 ; Ps. xxx. 11 ; Is. xx. 2), as we go into mourn- 
 ing when our relations die. Sackcloth was worn by the 
 prophets to distinguish them from the luxurious and profligate 
 against whom their messages were to be directed, and hence 
 the false prophets afiected the same earnest modes of living, 
 and wore rough garments to deceive, Zech. xiii. 4. This is the 
 basis of all the Scripture allusions to the cloudy skies, and the 
 heavens gathering blackness as indications of the anger of the 
 Lord ; compare Is. i. 3 ; Jude 13. Joel represents the faces 
 of terrified multitudes gathering blackness; and the fearful 
 doom and destiny of those who deny the Lord that bought 
 them is " the blackness of darkness for ever," Jude 13. Bums' 
 fearful imprecation against Satan himself, in his celebrated 
 "Address to the De'il," is "Black be your fa'!" And the 
 expression. Hie niger est, "This is a black fellow," among the 
 Romans, denoted a dangerous disagreeable person, to be 
 avoided like a furious bull. The prayer of Kumeil for the 
 tyrant Hejaj, was to the following effect " The Lord blacken 
 his face ; may his neck be cut off and his blood shed" (Ockley's 
 Saracens, 495). Our language, less metaphorical, permits us 
 
152 GREEN, BLUE, PURPLE GARMENTS. 
 
 only to hlackhall (Kke tlie Athenians) our friends, and blacken 
 the character of our enemies. We learn from Menander, as 
 quoted by Porphyry, that the Phoenicians, in times of calamity, 
 humbled themselves like the Ninevites, putting on sackcloth, 
 and sitting on the dunghill, (De Abstinentia, iv. 15.) Black is, 
 therefore, rarely worn in the East, but a fine large jet black 
 beard is highly honoured, and the Arab, like the English 
 poets, admire " the light of a dark eye in woman ;" and, if we 
 believe the Koran, the large black eyes (like the ox-eyes of 
 Juno, which we learned to love from Homer) form one of the 
 special qualifications of the girls of paradise. 
 
 3. Green is the colour sacred to the prophet of Islam, and 
 is consequently held in the greatest veneration. Only the 
 descendants of Mohammed are allowed to wear the green 
 turban ; the standard erected before the imperial armies is 
 green, and in the household and personal decorations of the 
 modern Moslems, it occupies a conspicuous place. The first 
 and last chapters of the Koran are often ornamented with 
 green, blue, and purple ; and green silk handkerchiefs and 
 dresses for the ladies are very common in Damascus. 
 
 4. Blue is very common in Syria, especially among the lower 
 orders of the Arabs. It was highly esteemed in Persia, and 
 formed one of the colours with which the imperial court and 
 palace were decorated, Esth. i. 5, 6. The Assyrians were clothed 
 with blue, Ezek. xxiii. 6, and Mordecai went from the presence 
 of the king in royal apparel of blue and white, Esth. viii. 15. 
 Among the colours which decorated the priestly garments of 
 the Jews, blue held a conspicuous place ; the robe of the ephod 
 was entirely of it, Ex. xxviii. 31, 34 ; and blue, purple, and 
 scarlet are repeatedly mentioned in connection with the orna- 
 ments of the temple and the ministrations of the priests. 
 
 5. Purple is indeed the Roman imperial colour, and sustains 
 to this hour its place as the noblest and most beautiful of 
 
PURPLE AS A SYMBOL. 153 
 
 colours, both in tlie East and the West. Purpura, the ]DJ")^^ 
 of the Hebrews, is a shell-fish, found on the shores of the 
 Mediterranean sea, from which, according to Pliny (Nat. 
 Hist. ix. 36), the Tyrians press out the purple fluid by taking 
 off the shells of the larger ones, and breaking the smaller ones 
 in olive-presses. This exquisite and costly dye could be used 
 only by the rich, and in the Roman empire it became so 
 associated with magistracy and rule, that to assume the purple 
 was the common designation for ascending the imperial 
 throne. Hence the incredible degradation and diabolical 
 scorn of the mock coronation of the adorable Redeemer of the 
 world ! They put on him ifxanov iroptpvpow, a purjyle robe, 
 John xix. 2 ; or, according to Matt, xxvii. 28, -^Xafivda 
 KOKKivr]v, a scarlet cloak. The chlamys was worn by officers, and 
 corresponds probably with the paludamentum of the Romans, 
 and Josephus says (Ant. 5, 1.10) that it was sometimes worn by 
 kings. The Evangelists -ase purple and scarlet indiscriminately, 
 as is commonly done by ourselves ; and the Romans did the 
 same thing, for Horace (Sat. ii. 6, 102) uses the expression, 
 Riihro ibi cocco tincta super lectos conderet vestis eburnos, and 
 yet immediately after interchanges this red scarlet with purple: 
 Ergo vihi purpurea porrectum in veste locavit. They are indeed 
 shades of the same colour, and easily blend into one another. 
 Both words are applied to the apostate and imperial harlot, 
 who commits fornication with the kings of the earth, and, 
 drunken with the blood of the saints and martyrs of Jesus, 
 scatters from the throne of her adulterous infallibility rescripts 
 and mandates to the nations of the earth, Rev. xvii. 5. The 
 false prophet assumed the rough garment to deceive. The 
 pope and the cardinals are clothed in scarlet, and all their 
 decorations partake of the gaudiest and most seductive colours. 
 In North Germany, and in Hamburgh especially, the fact is 
 notorious that the houses of public infamy are decorated with 
 
PREVAILING COLOUHS. 
 
 red scarlet hangings, sofas, and window blinds; the high 
 patten and the red heel are signs of the prostitute in Hindostan, 
 and thus the observation holds good that literal and spiritual 
 fornication array themselves in the same seductive habiliments, 
 and indeed naturally run into one another. 
 
 6. What colour prevails in the dress of the inhabitants of 
 Damascus ? It is hard to say. Perhaps blue is the ruling 
 tint ; but all bright colours, blue, purple, and scarlet, pink, 
 orange, and yellow, are worn by all classes, and by men and 
 women equally. We appropriate to the ladies all the bright 
 gaudy colours, and are content with the sober tints of blue, 
 grey, black, or brown. In the East this is not so ; the gentle- 
 men wear also dresses of purple and scarlet, pink, orange, and 
 blue ; they wear, in conunon with the ladies, silk, satin, and 
 crape, embroidered muslin, and cloth of gold. The ladies are 
 married in rose-coloured habits, and the Jewess, from the 
 marriage day, uses feathers or false hair. All colours, all 
 cloths, all fashions, and in all conceivable varieties, meet and 
 mingle in the streets of the holy city of Damascus. Among 
 the yoimg Christians the red fez- cap prevails, and gives the 
 streets of their quarter the appearance of a fair in the south 
 of Ireland, where every woman wears a red mantle. 
 
 VIII. Where garments are worn at all, it seems necessary 
 there should be an inner and an outer one. This is, in point 
 of fact, the case in most of the Oriental nations, where luxury 
 and art have not altered the simple habits of the natives. 
 This seems aUuded to in Is. xlv. 24 : " Surely one wiU say. In 
 the Lord have I righteousness and strength." The word 
 righteousness in the Hebrew is plural righteousnesses JllpTS 
 and it is not less remarkable that the apostle John, in his fine 
 description of the bride, the Lamb's wife, uses the same form, 
 of expression, " The fine linen is (ra ^iKaiojjULaTa tiou ayiwv) 
 the righteousnesses of the saints," Eev. xix. 8. Thus there is a 
 
DRESS OF THE FEET. 155 
 
 twofold righteousness which belongs to the saints, an inner 
 and an outer robe of righteousness. The bride is adorned 
 with the wedding robe of Christ's glorious righteousness, the 
 merits of his active and passive work his doing and dying 
 for her sake. This is her beauty and defence, her refuge and 
 fortress in the evil days. But she is also, as the king's 
 daughter (Ps. xlv. 13), all glorious within, adorned with the 
 fruits and gifts of the Holy Spirit of God. She is no whited 
 sepulchre ; the inner and the outer garments correspond ; 
 and if the work of Christ be her justification before the law 
 of God, the work of the Spirit in her makes her worthy of 
 the royal bridegroom, and qualifies her for the enjoyments of 
 His house. 
 
 B. The various parts of dress described as at present worn 
 in Damascus. We leave now the general difierences between 
 the East and the West in respect of clothing, and address 
 ourselves to the particular parts. We begin with 
 
 I. The Feet. 
 
 1. The foot dress of a Damascus gentleman consists of three 
 parts the stocking or socks, the shoey and the slipper. The 
 socks are of white cotton, English manufacture, and are 
 generally worn in the winter season only. The shoe or 
 the boot (which might be more properly called a foot-glove) 
 is of sheepskin, untanned, soft and flexible, with the sole, 
 heel, and instep all of the same consistence. This is drawn 
 on over the white cotton sock, and then inserted into the 
 slipper, which is of two kinds. One kind of slipper you 
 find in bazaars ready made, and is simply a shoe without a 
 heel. The other kind you make yourselves, by simply turning 
 down the heel. Both kinds are made of Morocco or tanned 
 leather, and have good stout endurable soles, but they do not 
 
166 SLIPPERS, SANDALS. 
 
 keep out the water, nor are they intended to do so. The 
 foot-dress of a lady is exactly the same as that of a gentleman' 
 except that the gentleman's slipper is red, and the lady's 
 yelloio. In hoth cases the socks are white, and the foot- gloves 
 yellow. It is the slipper which is taken off when you enter a 
 house ; and certainly the Damascus mode of entering a room 
 with perfectly clean foot- gloves, which leave no stain on the 
 " Indian mats and Persian carpets, which it makes the heart 
 bleed to tread on," and without the least noise, is much more 
 elegant than our "Western custom. This is the full dress, 
 but you are not to suppose that even the wealthy use it at 
 all times. The highest civic magistrate visited me in Da- 
 mascus in the heat of simimer, without either stockings or 
 foot-gloves. He laid off his slippers at the door, and ascended 
 the mat with the bare feet: and this is the habit of the 
 common people of both sexes, throughout the year. If they 
 have to walk only a little distance they use them as slippers, 
 if they make a journey on foot they lift up the heel. In 
 many parts of the East these slippers cover only a little part 
 of the front of the foot, and the stranger is astonished to see 
 them sticking so tenaciously upon the toes. Among the 
 nobles and princely families of the East, these slippers are 
 often highly ornamented with crescents, stars, and flowers 
 done in embroidery of gold or silver. (Songvii. 1, 2.) Sandals 
 are not much used at present in Syria, but in India they are still 
 common, and in many parts of that great and diversified 
 country, they are kept attached to the soles of the feet by a 
 large headed peg, inserted between the first and second toe of 
 the foot ; in other places, they are strapped on with cords or 
 thongs. It was so among the Jews ; their legs were bare, 
 and their feet defended from the inequalities of the road by 
 sandals of wood or bark (the French wear wooden shoes in 
 the 19th century), and the office of the humble menial 
 
* PUTTING OFF THE FASHION. 167 
 
 servant was to loose the straps that bound them to the feet, 
 which htunble office explains the relation in which John the 
 Baptist, the greatest of the prophets (Matt. xi. 2, and Lidce 
 vii. 28), conceived himself to stand to the Great Deliverer, 
 for whose coming he was sent to prepare the way, Mark i. 7. 
 
 2. The shoes differed from the sandal, in being more deli- 
 cate and luxurious, and were consequently worn generally by 
 the upper classes of society. vTroSrjina, " what is bound under 
 the foot," seems originally to have signified the same as 
 sandals, but, in after ages, and in the New Testament it 
 denotes shoes. Schleusner argues, that viro^rnna and (ravdaXiov^ 
 shoe and sandal, are in the New Testament one and the same 
 thing, because in the LXX. the Hebrew /liJ is sometimes 
 rendered shoe, and at other times sandal. This conclusion is 
 incorrect. The Saviour forbids the disciples in their journeys 
 to wear shoes viro^r}naTa (Matt. x. 10), the symbols of luxury 
 and Sadducean effeminacy ; but he allows them the use of 
 the sandal, aav^aXia, the common and necessary safeguard 
 for the feet (Mark vi. 9). The joyous father gives the restored 
 prodigal shoes, vTro^rijuaTa, (Luke xv. 22) ; but the persecuted 
 and imprisoned apostle wore sandals (Acts xii. 8). 
 
 3. The custom of taking ojf the shoes or sandals on entering a 
 house or a church is universal, and has existed from the time 
 of Abraham, and Moses put off his sandals in the presence of 
 the Lord (Ex. iii. 5) ; that there might be nothing between 
 mortal man and the dust of the earth, when he appears before 
 the Holy One. In the pontifical dress of the Old Testament 
 there was no covering assigned to the hands and the feet, 
 and, consequently, the priests ministered in the temple 
 barefooted, and without gloves ; while they deemed it impious, 
 as the Jews still do, to appear before God with the head 
 uncovered (Ex. iii. 61 ; 1 Kings xix. 13) ; wishing to imitate 
 the angels in glory, who, in the presence of the lofty One, 
 
158 THE SHOE AS A SYMBOL. 
 
 cover their faces witli their wings (Is. vi. 2, 3). To remain 
 bareheaded is a sign of confidence and familiarity, as with 
 us to keep the hat on in the presence of a superior is a token 
 of abhorrence and contempt. The Romans performed their 
 religious rites with the head covered, (^n. iii. 403, 543, &c.) 
 The only mosque I was ever in, is the old Christian church in 
 Sychar, which in virtue of a Bakshish to the janizars of the 
 governor, I was allowed to enter and examine without taking 
 off my shoes : Omnia vincit aurum ; at Rome, at Athens, 
 and at Constantinople, Jupiter (at Rome the Jew- Peter), can 
 make his way into all sanctuaries in a shower of gold. I saw 
 Dr. Abbaken, of Berlin, walk through the great and holy 
 mosque of Damascus, and waited every moment to see him 
 massacred ; he was, however, in the Oriental costume, and no 
 man recognised the presence of a Christian in the holy place. 
 The customs connected with the shoe and the foot in the East 
 are very various. 1st. To unbind the sandal, denotes slavery, 
 or an humble condition (Mark i. 7). 2nd. To unbind the shoe, 
 was in some cases among the Jews the token of contempt and 
 abandonment (Dent. xxv. 10). 3rd, The handing a shoe to 
 another was the ancient method of ratifying the covenants 
 between merchants and exchangers (Ruth iv. 7). 4th. To go 
 barefooted was a sign of deep mourning (2 Sam. xv. 30. 
 Is. XX. 2. Ezek. xxiv. 17). 5th. The speaking with the feet 
 (Prov. vi. 13), refers to the base practices, gestures, and 
 movements of the debauchees, in the time of Solomon, and is 
 practised abundantly by the dancing girls and others in the 
 East still, and was freely known and described by the ancient 
 Romans (Ovid, Amor. lib. i. El. iv. 15). 6th. To throw the 
 shoe over a country denotes subjection and conquest (Ps. Ix, 
 8). The foot, indeed, among the ancients, seems to be the 
 symbol of shame, inferiority, or slavery, as the origin of the 
 word and the family circle to which it belongs clearly indi- 
 
DRESS OF THE LOINS. 159 
 
 cate. Jl'lS) (potli) signifies shame, and It^lB (push) to multiply, 
 from which the Greek tteoc, and hence Traog a relative, Tratg a 
 boy, and irovg a foot, and hence the pes, fuss, foot, &c., of 
 modern languages. The Greeks caU a slave, avB^ovt^ou, a foot- 
 man. This, as compared with the head, the noblest part of man, 
 throws some light on Gen. iii. 15. 7th. Providing water for 
 the feet, and even washing them, is still a part of Oriental 
 kindness and hospitality. This is necessary in the East, 
 whether you wear shoes or sandals, or go like the Fakirs, 
 barefooted, and nothing is more grateful, after the dust of 
 the desert, and the scorching heat of the Syrian sun. The 
 custom existed from the days of Abraham (Gen. xviii. 4), 
 was practised by our blessed Lord, as a token of profoundest 
 love and humility (John xiii. 4 16), and among the early 
 Christians, who were often subject to the most fearful perse- 
 cutions, was the symbol of that Christian love, which orna- 
 ments all, but which crowns most becomingly, the character 
 of woman (1 Tim. v. 10. Compare Gen. xviii. 4; xix. 2. 
 Luke vii. 38, 44. John xiii. 5 14). 8th. It is customary 
 among the Jews everywhere, and among the Orientals in 
 general, to heat each other with the shoes. A friend of mine 
 saw an old Jew in Rome, take off his shoe and fling it violently 
 after his disobedient son. In Damascus it is common among 
 Christians, Jews, and Mohammedans, though I do not recol- 
 lect an example of it in the Bible. I saw my servant Helena 
 take off her high wooden winter kabab (patten), and break it 
 to shivers on the skull of an Albanian soldier, who seemed 
 certainly to think it a formidable weapon. 
 
 II. The Loins. 
 
 1. The trousers, breeches, pantaloons, sherwal or lebas, 
 assume different forms in different nations and ages. The 
 
160 TROUSERS, BREECHES, PANTALOONS. 
 
 origin of this decent garment, Jenning thinks, may be fairly 
 traced to the institution of the Jewish priesthood (Ex. xxviii. 
 42) ; but this does not prove that the nation in general used 
 it ; on the contrary, a multitude of incidents and facts in their 
 history shew clearly they did not. It existed not in the 
 days of Noah (Gen. ix. 21). Even in the time of David it 
 was not worn by his servants and ambassadors, as is evident 
 from the barbarous and insulting conduct of the Ammonites 
 (2 Sam. X. 3, 4). The Romans wore neither stockings nor 
 breeches ; they were distinguished, it appears, as the gens to- 
 gata, or gown- wearing, from the Teutonic race, who were the 
 gens braccata, or the breeches- wearing nation. Julius Caesar, 
 in dying, covered the lower parts of the body with his toga, 
 that he might fall decently (Suet. Yitae, Ixxxii.) ; and Mar- 
 tial's description of the sacrificing priests (Lib. iii. 24) takes 
 for granted the absence of everything of the kind. The 
 Divine law against the immodest woman (Deut. xxv. 11), 
 shews clearly that breeches were not in common use. The 
 Greeks, Romans, and the Oriental nations used the shirt and 
 the flowing robes, which seemed to suit their climates ; 
 while the Gaids, Scythians, and the northern nations in 
 general, were distinguished by the use of breeches. Our 
 pantaloon is from Venice, and means, plant the lion, viz., the 
 Lion of St. Mark, the standard of the Yenetian common- 
 wealth, which the veteran hero brought from the conquered 
 capital of the Lower Empire. The soldiers wore this long 
 kind of dress, and hence these planters of the lion gave the 
 name to the vestments which distinguished them. 
 
 2. The Turkish trousers are worn next the skin, and 
 the shirt falls down over them; they are quite loose and 
 wide, allowing the limbs the freeest, fullest liberty of action 
 in rising, sitting down, and reclining. They are drawn 
 tightly around the body with a running cord, and descend 
 
THE SHIRT, WAISTCOAT, ROBE, GIRDLE. 161 
 
 to tlie calf of the leg, or the ankle, according to taste. The 
 prophet forbids long pantaloons ; but in this, as in the use 
 of wine and silk, his prescriptions are frequently violated. 
 These drawers are of cotton, or linen, and worn both by 
 men and women. Now comes the shirt (kamees, from 
 which our French word chemise), which is simply a full, 
 large shirt, with wide sleeves reaching to the wrist. It is 
 of cotton or silk, or silk and cotton mixed, or muslin, or 
 rich fine crape, according to the taste or wealth of the 
 wearer. It is, I believe, always of a white, or whitish 
 colour, though it may be, and very often is, various stripes 
 and various shades. The waistcoat is much like our own, 
 except that for buttons and button- holes, it has buttons and 
 loops ; and in the case of children and wealthy persons, it 
 is much more ornamented than with us. The vest, in Da- 
 mascus, is often glittering with gold and silver, and exhibits 
 in perfection the taste and ingenuity of the tailor and em- 
 broiderer. Over this the common people have a jacket, like 
 that of our sailors, which, with the girdle, completes their 
 dress. But the respectable classes universally wear a long 
 flowing robe, or gown, reaching down to the feet, and having 
 loose sleeves, somewhat longer than the tips of the fingers, 
 but divided from below the elbow, so that the arm and hand 
 can be covered or exposed at pleasure. These flowing robes 
 may be of any, or all kinds of stufi" any, or all the colours 
 of the rainbow. 
 
 1. The girdle; the zinnar of the Orientals, the zone of 
 the Greeks and Romans, is a very important part of the 
 dress. It is worn by all classes, rich and poor, young and 
 old, men and women, before marriage and after marriage, 
 though sometimes it is taken off in the house for ease and 
 indulgence. This was more generally the case with the 
 ancient Jews, who seem to have used the girdle mainly when 
 
MATERIALS OF THE GIRDLE. 
 
 on journeys, or engaged in labour (1 Kings xviii. 46 ; 2 
 Kings iv. 29 ; Jolin xiii. 4; Psalm xviii. 39). The Greeks 
 and Eomans did tlie same ; they used (the Romans) neither 
 toga nor girdle in their houses, but an tmdress, and hence, 
 ungirded, was distinctive of domestic retirement (Hor. Sat. 
 ii. 1, 73 ; Ovid, Amor. i. 9, 41), in which they neither did 
 business nor received company. The girdle was, and is 
 necessary for full dress. It is worn under the outer cloak, 
 or mantle, and over a long kiad of vest, which descends to 
 the feet. 
 
 2. The girdles of Syria are sashes, wrapped firmly round 
 the body, and consist of webs of cloth, not unlike the Scotch 
 shepherds' plaid. They are of all sizes, all lengths, and all 
 prices, from the simple strip of calico to the magnificent 
 Cashmere, worth a hundred pounds. They are often of 
 leather, especially in India, where the Mahrattas cover the 
 leathern girdles with fine velvet, and divide them into 
 various compartments, for money, papers, and jewels. In 
 Damascus you find leathern girdles ; they are, however, 
 never used instead of the sash, but worn next the skin, as 
 the safest place to carry their money. The Greek and Ro- 
 man soldiers wore belts of this kind ; and the Baptist, as a 
 man from the wilderness, whose appearance and preaching 
 were to rebuke the luxury and pride of the nation, had a 
 leathern girdle (Matt. iii. 4) ; indeed, it is probable this sort 
 of girdle was used by the prophets generally (2 Kings i. 8), 
 as in keeping with their coarse garments and their stern, 
 micompromising ofl&ce. The priestly girdle, on the con- 
 trary, was of the richest texture, of various colours, and 
 embroidered with gold (Ex. xxviii. 4 8) ; and hence the 
 great Antitype appears to the seer in Patmos girt about 
 with a golden girdle, the emblem of his unchangeable high- 
 priesthood (Rev. i. 13). In times of sorrow the Orientals 
 
USES OF THE GIRDLE. 163 
 
 put on mourning, as we do ; and hence you have an easy 
 explanation of the girding with sackcloth, as a token of 
 deepest sorrow, or a threatening of Divine wrath (Is. iii. 24; 
 xxii. 12). The girdle is put on thus : your slave having 
 folded it the right breadth, holds it at one end, while you 
 take the other, and lay it upon your side, and roll yourself 
 round and round, as tight as possible, till you arrive at the 
 slave, who remains immoveable. If you have no slaves, a 
 hook, or the branch of a tree, will answer the same pur- 
 pose. 
 
 3. The uses of the girdle are many and various. 1st. It 
 answers the same purpose as suspenders, by uniting together 
 the different parts of the dress, and binding the whole firmly 
 to the body. All above, and all below, is loose and wide, to 
 admit an abundant supply of air. 2nd. The Orientals be- 
 lieve that it strengthens the body, and to this idea allusion 
 seems to be made in the expression, " Gird up thy loins, 
 now, Hke a man." (Job xl. 7.) Here, as in most other 
 things, we reverse their custom. "We roU our infants in 
 roUers, they do not ; they, however, think it necessary to 
 put on the girdle shortly after we put it off. 3rd. The 
 girdle is used as a purse. I have occasionally carried money 
 in this way myself, and the practice seems to have been 
 common in ancient times among most nations. In Matt. x. 9, 
 and Mark vi. 8 {t,^vri) zone, is translated purse, and very 
 properly, for the apostles carried their money in it, as the 
 Orientals do still. The Romans did the same ; hence, per- 
 dere zonam means, to lose your purse ^to be plundered (Hor. 
 Epist. ii. 2, 40) ; and C. Gracchus, in Gellius, speaks of the 
 zonas argenti pienas, girdles fuU of money, which he took 
 with him from Eome (Gell. Lib. xv. 12). 4th. The girdle 
 is used for carrying the sword, dagger, pistols, yatagans, 
 knives, and aU sorts of weapons ; and hence the meaning of 
 
 m2 
 
164 GIRDLES AN ACCEPTABLE GIFT. 
 
 the warlike allusions in the following Scriptures : Jud. iii. 16; 
 1 Sam. XXV. 13 ; Ps. xlv. 3 ; Is. viii. 9 ; Deut. i. 41 ; Jud. 
 xviii. 11 ; 1 Kings xx. 11. To gird for the battle is to arm, 
 and to loose the girdle is to put oflF the armour. The Greeks, 
 Latins, Persians, and Turks used, and still use, the same form 
 of speech. Avsiv ttiv ^mvtiv, to loose the girdle, when applied 
 to a warrior, means to rest to disarm ; in another applica- 
 tion of the word, it means to devirginate. The Latins used 
 solvere zonam in the same sense (Catul. 67. 28 ; Ovid. Ep. 
 ii. 116). 5th. The girdle is used as a gift of friendship. 
 Little girdles for boys and girls, or military girdles, richly 
 ornamented, are highly esteemed as presents in the East. 
 I give an example from Gibbon (iv. 228) : " When the eyes 
 of my companions fell upon me," says Timour, " they were 
 overwhelmed with joy, and they alighted from their horses, 
 and they came and kneeled and kissed my stirrup. I, also, 
 came down from my horse, and took each of them in my 
 arms ; and I put my turban on the head of the first chief, 
 and my girdle, rich in jewels, and wrought with gold, I 
 bound on the loins of the second, and the third I clothed in 
 my own coat ; and they wept, and I wept also ; and the hour 
 of prayer was arrived, and we prayed ; and we mounted our 
 horses, and came to my dwelling ; and I collected my people 
 and made a feast." Ajax gave his girdle to Hector (IKad, 
 vii. 306) ; Jonathan gave his to David, as the pledge of his 
 perpetual friendship (1 Sam. xviii. 4) ; and Joab would wil- 
 lingly have rewarded murder with a girdle (2 Sam. xviii. 11). 
 6th. In the case of women, the girdle is considered both a 
 modest garment and a defence against the dangers of rape 
 and seduction. The Greeks and Eomans were of the same 
 opinion, as is evident from their marriage ceremonies. 7th. 
 The inkhom is carried in the girdle (Ezek. ix. 2), and con- 
 sists, in Damascus, at least, of a thin, hollow case of brass. 
 
THE BREAST, SHOULDER, ARMS, AND NECK, 165 
 
 or copper, or silver, highly polished, and of exquisite work- 
 manship. It is about nine inches long, nearly two inches 
 broad, and about half an inch deep. The hollow shaft con- 
 tains the pens, viz., reeds, kalam, and the penknife, and is 
 supplied with a lid. The ink vessel is soldered to the upper 
 end of the shaft, and is furnished with a lid, which moves 
 on a hinge, and is fastened tightly with a clasp. The shaft 
 is stuck in the girdle, and the head, containing the ink, pre- 
 vents it from falling through between the folds. These are 
 the principal uses of the girdle. We may observe, in con- 
 clusion, that the manufacture of girdles in the East occupies 
 the time and the ingenuity of thousands. The virtuous 
 woman now, as in the days of Solomon, " Maketh fine linen, 
 and selleth it ; and delivereth girdles unto the merchant " 
 (Prov. xxxi. 24). No other article of dress is so ornate ; 
 the wealth and ingenuity of the Orientals are exhausted in 
 ornamenting it ; and the kings of Persia sometimes gave 
 cities and provinces to their wives for the expense of their 
 girdles. 
 
 We come now to mention the customs connected with the 
 
 III. Brk\st, Shoulder, Arms, and Neck. 
 
 I. I have mentioned already and described the garments 
 that cover the body the pantaloons, the shirt, the waistcoat, 
 the long flowing vest with sleeves, the girdle which binds 
 it, and the outer cloak, or over-all. The Breast is only the 
 covering of the heart, the seat of the affections, and is, 
 therefore, the symbol of all human tenderness and love. 
 The Arab poets are fall of allusions to the breast and the 
 bosom, and the Bible contains many references which deserve 
 our consideration. It seems to denote the best part in the 
 offerings. Compare Ex. xxix. 26, 27; Lev. vii. 30 ; viii. 29 ; 
 
166 CUSTOMS CONNECTED 
 
 X. 14. It is the symbol oi fertility and abundance (Job 
 xxiv. 9 ; Is. Ix. 16 ; it symbolises the Medo- Persian empire 
 (Dan. ii. 32). Leaning on the bosom refers to the manner of 
 reclining in tbe East, especially when at meals. Smiting the 
 breast is a natural sign of sorrow and affliction in all lands, and 
 seems to show the desire of punishing, or taking vengeance. 
 To be in the bosom, denotes close and intimate fellowship ; 
 compare John i. 18. So the Son in the bosom of the Father ; 
 so the bosom of Abraham means, in communion wdth him 
 (Luke xvi. 22) ; to go into Abraham's bosom is to become 
 his intimate friends ; so the ']\>'^T^ TW^, v yvvri iv tio koXito) aov 
 (Deut. xiii. 6 ; xxviii. 54, 56 ; compare 2 Sam. xii. 3, 8 ; 
 Is. xl. 11). The Latins had the same expression, in sinu re- 
 cumbo (Plin. Ep. iv. 22). The bosom of a garment is the 
 large folds, which can very well be used for carrying with, 
 like a bag, or pocket. This explains Luke vi. 38 ; Ps. Ixxix. 
 12 ; Is. Ixv. 6 ; Jer. xxxii. 18. Traces of the same custom 
 are foimd among the Greeks and Romans (Herodot. vi. 125 ; 
 Hor. Sat. ii. 3, 171 ; Liv. xxi. 18). 
 
 II. The Shoulder. It is DDK^ from its readiness to bear 
 burdens, and 5]J1D from the old verb ^/ID to carry (as 
 wjuoc, humerus, from the antiquated oiw, to bear), from which 
 comes the Arabic ^_i:;^ to strike on the shoulders. This 
 important member of the body is connected with many 
 customs in the East. 
 
 1st. The children are, in the East, carried in three ways 
 in the arms as we do in the West generally on the side (Is. 
 Ix. 4) and on the shoulder. The mother or nurse swings 
 the child astride over the left shoulder generally, and holds 
 its left with her right hand, while the child's right hand is 
 twined roimd her neck. In this way the child has a very 
 firm seat, a very firm hold, and at the same time the mother 
 
WITH THE SHOULDER. 167 
 
 has it by tlie hand. This explains many Scripture expres- 
 sions (Is. xi. 14; xlix. 22). 
 
 2nd. In a country where drawing is unknown and hearing 
 the only method of conveyance, the back of the animal and 
 the shoulder of the man must be of more importance than 
 with us. Hence the key (the large wooden one already 
 described) is laid upon His shoulder, to indicate that He opens 
 and shuts as He pleases. He does as He pleases in the house 
 of God (Is. xxii. 22) ; hence the government is upon His 
 shoulder (Is. ix. 6), as the Head and King over the dominions 
 of God. He bears the weight of government. 
 
 Queen Elizabeth, in one of her speeches to the Commons, 
 concludes with these words "Princes cannot themselves 
 look narrowly into all things, upon whose shoulders lieth con- 
 tinually the heavy weight of the greatest and most important 
 affairs." Jesus is the true TroptpvpoyevviiToc, heir of the im- 
 perial purple, and upon His shoulders shall the royal burden 
 rest. Pliny used similar language in reference to the Roman 
 empire " Quam abunde expertus esset quam bene himieris 
 tuis sederet imperium," when he had abundantly experienced 
 how well the empire would sit on your shoulders (Paneg. xv.) ; 
 and Herodotus finds on a statue of Sesostris, the inscription : 
 Eyci) Tr\v^i yu)pr]V w/Jioiai TOiai e/Jioiai tKrrjffa/irji', which Beloe 
 translates "I conquered this country by the force of my 
 arms;" but literally it is, "I obtained this region by my 
 shoulders," which shows that the Greeks associated the same 
 symbolical meaning with shoulders which the Hebrews did. 
 The yoke of slavery lay upon the shoulders of His people, and 
 Jesus the conqueror brake their bondage. He is the cross- 
 bearer, and He caUs upon us to bear with Him the Gospel 
 yoke (Matt. xi. 29. Compare Deut. xxviii. 48 ; Lam. iii. 27). 
 The Syrian maidens carry water jars upon the head and upon 
 the shoulder, as in the days of Abraham, Isaac, and Jacob 
 
(Gren. xxiv. 15, 45). To be of one mind, to serve the Lord 
 unanimously, is to serve Him with one shoulder, IJlik DDK' 
 (Zeph. iii. 9). And the good shepherd seeks the lost sheep, 
 and carries it to the fold upon his shoulder (Luke xv. 5). The 
 shoulder of a lamb is the favourite joint among the Arabs, as it 
 was among the Hebrews (1 Sam. ix. 24). Mr. Ockely states 
 (Saracens, 470), that Abdalmelik, the caliph of Damascus, after 
 having conquered Cufah, made a great feast to which all comers 
 were welcome. When they sat down to supper, Amrou, the 
 son of Hareth, an ancient Mechzumian, came in. Abdalmelik 
 called to him, and placing him by his side upon the sofa, 
 asked him what meat he liked best of all that ever he had 
 eaten. The old Mechzmnian answered, " An ass's neck well 
 seasoned and roasted." " You don't know what's good," 
 says Abdalmelik. " What say you to a leg or a shoulder of a 
 sucking lamb well roasted, and with a sauce of butter and 
 milk?" This passage teaches that the inhabitants of Cufah 
 supped on donkeys, nor can we blame them the Romans 
 liked puppies, and the French eat frogs that a roast lamb 
 was a great luxury, and that it was dressed with butter and 
 milk, as the calf was in the days of Abraham, Gen. xviii. 8. 
 I have seen thick sour milk called leban poured over roast 
 mutton, and I can testify that it makes a very delicious 
 
 III. Arm. ^-j^t (Zeroa) in Arabic ciii from a root 
 which signifies, in the Shemitish languages, to attack, to 
 scatter, and which may be traced in the arpou), strao (sterno) 
 strow, strew, &c., of more modern languages. 1st. The arm 
 in the East is often bare, the loose sleeve leaving it free and 
 unencumbered, and this gives force and emphasis to the 
 following Scriptures, Is. Iii. 10 ; liii. 1, 2. To reveal the arm 
 in stretching it towards a person is acceptance, kindness, and 
 
TATOOINGS ON THE ARM. 169 
 
 love ; to make hare the arm is the token of vengeance, and 
 symbolised the power of Jehovah, the Lord of Hosts, in the 
 overthrow and destruction of the enemies of His Son. His 
 arm is bare ! a fearful terrible thought ! and may well lead 
 us to the ark of our hiding-place. The German students in 
 the University of Bonn, when they go out to fight with the 
 sabre, which they often do, have the arms bare, that the 
 flexors and extensors may be unimpeded in their movements. 
 And the poet, describing the siege of Corinth, distinguishes 
 the leader of the storming multitude by the hare arm 
 
 " Their leader's nervous arm is bare, 
 Speedy to smite and never to spare, 
 Where'er that nervous arm is seen, 
 The bravest be or late have been !" 
 
 2nd. But see, here is Abu Mausur, our Christian servant ; 
 he has the tatooings on his arms and his breast, which he 
 received from the monks of Jerusalem. This practice is 
 nearly universal. Some name, some monkish device, some 
 flower as an emblem of spiritual things, or the cross, or the 
 figure of the Virgin Mary, is wrought indelibly into the skin, 
 by pimcturing it and then rubbing it with a blue coloured 
 dye. These marks remain as long as life, and are highly 
 esteemed by those who have them, and envied by those who 
 have not. There is no land of heathenism, where historic 
 records exist, in which we cannot find traces of the same 
 superstitions. The various castes of the Hindoos have their 
 sectarian marks tatooed into the skin to distinguish them 
 from their neighbours. The priests of Baal, upon Mount 
 Carmel, shouted vehemently and cut themselves with stones, 
 1 Kings xviii. 28 (see Grotius), till the blood gushed out. 
 In India the scenes of Carmel are transacted daily before the 
 eyes of our missionaries. In the " Missionary Herald," page 
 
170 SUPERSTITIOUS PRACTICES. 
 
 1005, there is a communication from the Rev. James Wal- 
 lace, to the Rev. Dr. Morgan, Belfast, to the following effect : 
 " As the day advanced, immense crowds came flocking to the 
 - place ; in the evening there were not less, I think, than ten 
 or twelve thousand people assembled. No one thought of 
 going to sleep. As soon as it was dark they formed them- 
 selves into groups, some holding a flambeau, while some beat 
 a drum, in the expectation that the goddess Matha would 
 enter some of the party. In a short time a man advanced 
 into the centre of the group, pretending that the goddess 
 had entered him; and pulling oif his turbaft, and tossing his 
 long hair over his face, began to leap and shake, uttering a 
 noise occasionally something like the bark of a dog. As his 
 excitement increased he beat himself with a chain {like the 
 Papists), and made incisions in his tongue with a sword. 
 Having then taken the blood which he had drawn, he rubbed 
 it upon the foreheads of the spectators. By-and-bye the 
 infection appeared to spread, and others pretended to be in 
 like manner possessed by Matha, so that in a short time 
 every party had three or four of the possessed. These poor 
 infatuated men continued to leap and shake the whole night." 
 Elissa, the sister of the love- sick queen Dido, is represented 
 by Yirgil (JEn. iv. 672) as " tearing her face with her nails, 
 and beating her breasts with her fists." 
 
 " Unguibus ora soror foedans et pectora pugnis." 
 
 This heathenish sectarian practice was adopted on a large 
 scale, and with little variation, by the scandalous harlot, who 
 sells her favours to the kings of the earth, and pretends all 
 the while that she is the chaste bride of Christ (Rev. xiii. 
 16, 17 ; XV. 2 ; xvi. 2; xix. 20 ; xx. 4.) The Greeks marked 
 their slaves with brands, oTty/tara, in order to secure their 
 property ; and in the Birman empire the servants have often 
 
ORNAMENTS FOR THE ARMS. 171 
 
 their distlnguisliing stigma. The devotees who visit the holy 
 city and the sepulchre of Christ, get themselves tatooed in 
 the arms and the breast ; and the great mother and mistress 
 of all abominations has her name written on her forehead 
 (Eev. xvii. 5). These practices explain to us the (TTiyfxara 
 Tov Kvpiov IrjcTou (Gal. vi. 17), in which the apostle gloried. 
 They were no self-imposed flagellations, like those of the 
 heathens and monks of Rome no cuttings and brandings of 
 the body, like those of the priests of Baal and the devotees 
 of Hindostan ; but the scars which he received in the ministry 
 of the Lord Jesus, for whom he sufiered the loss of all things, 
 and in whose service life itself was not deemed too great a 
 sacrifice (2 Cor. xi. 26). The heathenish practice of cutting 
 the flesh was repeatedly forbidden in the Old Testament 
 Lev. xix. 28 ; xxi. 5; Deut. xiv. 1, 2; Jer. xvi. 6; xlviii. 37) ; 
 and the beautiful principle of the law is given (1 Thes. iv. 13). 
 Everything is included in that assurance: " Thy brother shall 
 rise again." 
 
 3rd. The Orientals use ornaments for the arms ; the ladies 
 especially are fond of bracelets, or armlets, which encircle 
 the wrist and set off* to great advantage the small delicate 
 hand. They are of gold and silver, and mother-of-pearl, 
 among the rich ; among the poor they are of less valuable 
 materials ; but few maidens in Syria are to be found without 
 bracelets of some kind. This custom also brings you at 
 once to Bible scenes and Bible manners (Gen. xxiv. 30 ; 
 xxxviii. 18; 2 Sam. i. 10; Is. iii. 9; Ezek. xvi. 11 ; Cant, 
 vi. 8). We may learn from Gen. xxiv. 32, that Isaac was 
 possessed of great wealth, and that Rebecca was treated with 
 princely munificence ; and this very probably had some influ- 
 ence in determining her choice (Gen. xxiv. 58). 
 
172 SYMBOLIC USE OF THE HAND. 
 
 IV. The Hand. 
 
 Ist. Tlie hand being the instrument of action, is used 
 by the Orientals in a wide sense, as implying agency, power, 
 and instrumentality of every kind, exactly as we find it 
 used in the Scriptures (Ex. iv. 21; Lev. v. 7; 1 Sam. ix. 8; 
 2 Sam. xiv. 19 ; Esth. ii. 3). It is applied universally to the 
 fore-legs of all quadrupeds, so that in Damascus we speak of 
 the hands of the dog, the horse, and the lion (Ps. xlix. 15 ; 
 Dan. vi. 27 ; 1 Sam. xvii. 37). I never heard another term 
 applied to the fore-feet of quadrupeds all the time I was in 
 the East. 
 
 2nd. Kissing the hand is common. My teacher kissed my 
 hand, the young men and young women kiss the hands of 
 the priests when they meet them in company, and when the 
 object of their respect is not approachable or removes his 
 hand, they kiss their own instead of it. In Kke manner the 
 ancient worshippers of Baal and Astarte kissed the hand in 
 token of adoration {ad-ora-tion) . (Job xxx. 26, 27.) So the 
 Greeks kissed the image of Bacchus till his brazen chin was 
 worn entirely away. The Russians in many places kiss the 
 pictures of their favourite saints, and I can testify to the fact 
 that the toe of St. Peter's image in Rome is rubbed oif by 
 Papistical osculation. The Moslems use their hands in their 
 most solemn acts of worship much in the way the Papists do, 
 though not in making the sign of the cross. Being washed 
 according to the ritual, which prescribes a form of words for 
 each part of the body, to be repeated during the washing, the 
 worshipper commences his ejaculations and prayers by raising 
 his hands to the sides of his head and touching the lobes of 
 his ears with the ends of his thumbs. The Oriental kiss of 
 salutation is not given upon the lips, but upon the cheeks and 
 the forehead. They kiss, indeed, the dress and aU parts of 
 
MODES OF SWEARING. 173 
 
 the body on some occasions. A Jewisli Rabbi on one occasion 
 kissed my boot. 
 
 3rd. The Arabs lay the hand on what they swear by. An 
 old sheikh said to me one day, " Can you, sir, repeat the 
 Mohammedan creed?" I immediately repeated in Arabic, 
 " There is no God but God, and Mohammed is the apostle of 
 God." He instantly rose to take his leave, laying his hand 
 on his beard, and swearing, " By the life of my beard, you are 
 a true believer, I am going to the pasha to get you enrolled.'' 
 He was a humorous old man, and wished to frighten me. 
 He then laid his hand on the Koran, and swore by it to the 
 same effect. This is the way the Moslems administer oaths 
 generally in their disputes and lawsuits. The right hand i s 
 laid upon the Koran, and he swears by the great God, and by 
 the contents of this book, which he repeats three times. This 
 is as rational as our kissing the book. The early Jews put the 
 hand under the thigh, in taking an oath (Gen. xxiv. 2 ; xlvii. 
 29). This practice referred to the solemn covenant of circum- 
 cision, by which the nation was separated from all others, unto 
 the service and fellowship of the one living and true God ; 
 it recognised the national hope of abundant fruitfulness, and 
 that, through Abraham's seed, all kindreds of the earth 
 should be blessed. There were, however, other modes of 
 taking an oath among the Jews, equally solemn and binding 
 (Lev. xxiv. 14). This laying the hands on the head of the 
 blasphemer, must have been very solemn and impressive. 
 Lifting up the hand to heaven, seems to have been the common 
 custom among the Jews, as it seems to be a very natural mode of 
 appealing to the Deity (Gen. xiv. 22), and it is confirmed by 
 God himself in the Old Testament (Deut. xxxiii. 40), and by 
 the angel of the covenant, the Lord Jesus Christ, in the New 
 (Rev. X. 5). Joining hand in hand is a kind of oath, or, at 
 least, of federation and agreement still common in the East, 
 
174 , STRIKING WITH THE HAND. 
 
 as it was in tlie days of Job (Prov. xi. 21), Thus, in all cases, 
 the substance of the oath is an appeal to the all- seeing and 
 heart-searching judge and rewarder; and the s}Tnbolical, 
 flexible part, is the action of the hand in some form or other. 
 It is nothing but a very solemn act of religious worship, and 
 the lifting up the hands in prayer was and is cormnon among 
 all nations. The Jews did so (Job xi. 13 ; Ps. Ixxxviii. 9 ; 
 cxliii. 6 ; 1 Kings viii. 22 ; 2 Chron. vi. 12, 13 ; Ps. Ixiii. 4 ; 
 Is. i. 15). The Greeks did so (Iliad, i. 450 ; iii. 318 ; vi. 257). 
 The Romans did so (^n. i. 95 ; iv. 205 ; ix. 16; x. 667.) 
 Manus ad sidera tendere, denotes adoration among the Latins, 
 as it did among the Jews (Gen. xiv. 22). Latinus (^n. xii. 
 196), swears, looking up to heaven, and stretching his right 
 hand towards the stars, Suscipiens ccelimi, tenditque ad 
 sidera dextram. It was the custom among the heathen, 
 that those who swore, or supplicated, or offered up sacrifice, 
 should lay their hands on the altars or images of the gods 
 (-^n. xii. 201 ; iv. 219) ; from which we have received the 
 practice of kissing, and the Moslems, that of laying the hand 
 on the sacred books. The king of men, in swearing, lifted 
 up his sceptre to all the gods, to aKr^n-Tpoi' avaa-^^zBE iraai 
 Qeoiaiv (11. vii, 412). The gods of the heathen are repre- 
 sented as swearing in the same manner (Park. Heb. Lex. 
 Article l"*). 
 
 The Indians, in solemn oaths, point to the clouds, to the 
 earth, to the grass, to the herbs, to the trees, as witnesses to 
 the truth of what they have said ; " 0, ye clouds above ; 
 have I not said the truth ? Ah ! well ye know it ; speak 
 to this unbeliever. Ah ! these trees can bear testimony to 
 my veracity." Comp. Deut. xxx. 19; and Gen. xxxi. 48 ; Jos. 
 xxii. 27. 
 
 4th. Striking with the Sand. In the East this is rare ; boxing 
 is utterly unknown ; the Arabs have no word for fist ; they 
 
GLOVES NOT USED. 175 
 
 do not, like the Irisli, carry shillelalis, and swords, daggers, 
 and pistols are too dangerous weapons to be often used. I 
 once saw a little specimen of a row in Damascus, and to me, 
 wlio had seen them often in Ireland, in all their fervour and 
 magnitude, it seemed very ridiculous. They smote each 
 other with the palms of the hand; and this reminded me of 
 the cruelties and indignities endured by the Lord Jesus Christ 
 (Matt. xxvi. 67). This custom would seem to favour the 
 translation of poTrt^w given in the text when striking with 
 a reed is mentioned, tvtttm is used (Matt. xxvi. 30). Striking 
 hands is often mentioned in Scripture, but this means to 
 confederate (Pro V. vi. 1 ; 2 Kings x. 15 ; Prov. xi. 15; D''i^p1Jn 
 hand-strikers). The Arabs, in all regions and of all tribes, 
 use the same form of confirming friendship ; and I may add, 
 all nations have struck upon the same natural action for 
 shewing " due respect to Sir or Madam, in every age since 
 father Adam" (II. ii. 340; ^n. iv. 597). The custom is 
 imiversal. 
 
 5th. The Orientals use no gloves. In many parts both the 
 hands and feet, or at least the hands and the legs, are quite 
 bare, and this habit contributes exceedingly to the comfort 
 and health of the body in hot climates. They eat with their 
 fingers everything save fluids, which require spoons, and 
 thus dispense with the modern luxury of knives and forks. 
 They eat at the present hour, as Abraham, Isaac, and 
 Jacob, and aU the old fathers, apostles, and prophets did eat. 
 Here, you feel yourself in the olden time, and primitive 
 nature resumes her ancient sceptre. Behold these shepherds, 
 the staff and the rod, the sheep following them, the shepherds 
 calling the sheep by name (John x. 3 5) ; the sheep dis- 
 tinguishing their own shepherd's voice, and refusing to follow 
 a stranger ; the maiden at the well (Gen. xxix. 9), as in the 
 ancient time, and confess that you are in the midst of Bible 
 
176 THE HAND IN SALUTATION. 
 
 scenes. Or, if it please thee more to see the ancient goad, 
 wHcli proved such a formidable weapon in the hands of 
 Shamgar (Jud. iii. 31), you have only to go into one of 
 these Damascus gardens, where the ploughman with his 
 oxen, or cows, or donkeys (never horses), presents you with 
 another equally interesting Bible picture. The goad is a 
 heavy substantial sharp-pointed stick, with which, now and 
 again, the lagging ox or donkey gets a prod in the hip, 
 accompanied with a very coarse hissing sound, which lets the 
 unfortunate animals know what is coming, and the ordinary 
 imprecation, " May your father be accursed, get on ! " Clap- 
 ping the hands is very common in Damascus. The nurse claps 
 her hands to amuse the child ; the master claps his hands, 
 and the slave makes his appearance to put the question. 
 What does your excellency want ? Clapping the hands is 
 also used on occasions of mirth and public festivity, and 
 forms the basis of many beautiful scriptural allusions (Ps. 
 xlvii. 1 ; xcviii. 8 ; Is. Iv. 12). They use rings on their 
 fingers in the East, and among the Moslems a seal is neces- 
 sary for the legality of written documents, and thus the law 
 of religion, and the custom of the nation, unite in favour of 
 rings. You see rings in the ears, rings in the nose, rings on 
 the wrists, and rings on the ankles. The Jews in Damascus 
 use a ring in the ceremony of marriage, as the English and 
 Germans do ; and the ring and the mantle from the sovereign, 
 denote elevation to the high offices of state (Gen. xli. 42, 43), 
 as it was under the Pharaohs of Egypt. 
 
 6th. The hand is used in the ordinary mode of salutation 
 among the Arabs, Turks, and Orientals, in the following 
 manner. Stand perfectly still and composed, lay your right 
 hand slowly and deliberately upon the heart, and incline the 
 head a little at the same time towards the person you wish to 
 salute. But, understand, that this bow is not a nod; which. 
 
WASHING THE HANDS. 177 
 
 as far as I can judge, is unknown in the East, but a slow, 
 solemn, stately inclination of the whole upper part of the 
 body, and varies in length and deepness, according to your 
 feelings of respect and veneration. If you wish to be very 
 respectful to a superior, you must fall down at his feet, or 
 kiss his hand, or the hem of his garment, as in the days of 
 old, see Matt. xiii. 26, 29 ; Luke viii. 41 ; v. 8 ; Mark vii. 
 25, 26 ; and if you are passing through a country, and 
 meet strangers, the only salutation necessary is, " Peace be 
 upon you," to which they respond, " Upon you be peace." 
 
 7th. Washing the hands is more common in the East than 
 with us. The Moslems must wash the hands and other parts 
 of the body in order to be ceremoniously prepared for prayer 
 and in many places the Koran has the glittering inscription 
 in letters of gold ^llxo *^\ CjO ^> " Let none but the 
 PURIFIED touch IT." The heat of the climate renders frequent 
 ablutions both healthful and agreeable, and where eating 
 without knives and forks is fashionable, cleanliness requires 
 the washing of the hands. The Orientals, however, do not 
 wash by rubbing the hands so much as by dipping them in 
 water, or by getting water poured upon them. In respectable 
 houses the slaves bring a silver ewer full of water, a vessel 
 surmounted by a cullender to receive it, and a plentiful supply 
 of towels ; the guests, sitting on the divan like tailors, stretch 
 forth their hands over the receiver, which is placed or held 
 before them by a slave, while another pours the water gently 
 upon them, and a third slave dries them with the towels, not 
 by rubbing, which is never resorted to either in families or in 
 the public baths, but by simply laping the dry towels upon 
 the hands or upon the body. This custom of washing the 
 hands either was universal or should have been so, for 
 that the old Homans did eat with their fingers instead 
 of knives and forks, may be proved from the " greasy 
 
178 KNIVES AND FORKS MODERN. 
 
 hands," mentioned by Horace (Epist. i. 16, 23), as well as 
 many other documents of antiquity. The Greeks, indeed, 
 though dirty enough ia their present weakness and wretched- 
 ness, after many centuries of political degradation, were 
 formerly as cleanly in their habits regarding food as the most 
 fastidious Pharisee could wish, for they washed and anointed 
 themselves before they went to the entertainment, washed the 
 hands before they sat down to meat, repeated the same 
 operation between the various courses, and finally completed 
 their ablutions when aU was over. The old Greeks, it appears, 
 had no towels, or, at least, used none (Potter, 683), for they 
 dried their hands by wiping them with the soft parts of the 
 bread, airo/iiay^aXiai, which were afterwards thrown to the 
 dogs, and to this, or some such custom, it is not improbable 
 ^lyiov of the New Testament (Matt. xv. 27 ; Mark vii. 28 ; 
 Luke xvi. 21,) refers. There is not a passage in all that re- 
 mains of the Greek and Poman classics, nor anything that has 
 been discovered among their ruins and monuments, which 
 countenances the idea that knives and forks, in our sense of 
 the term, were known to them. In fact, these celebrated 
 nations, the one the embodiment of philosophical idealism, 
 and the other of physical force, were, when compared with 
 the refinements of modern Europe as to houses, habits, and 
 above all moral sentiments, little more than barbarians. As 
 to table furniture, however, we may assert, without fear of 
 contradiction, that three hundred years ago there was no 
 nation or tribe on the earth which used knives and forks at 
 meals. They originated probably in the free, prosperous, and 
 luxurious republics of Italy. At the end of the sixteenth 
 century forks were beginning to make their appearance at 
 some of the more refined courts of Europe. Our countryman, 
 Thomas Coryate (Beckman,ii. 412), travelled through France, 
 Italy, and Switzerland in 1608, and in his work of travels, 
 
THE RIGHT HAND. 179 
 
 called " Crudities," he describes the Italian cities and towns 
 as the only places in Christendom where knives and forks were 
 used. When first introduced into England they were treated 
 with contempt, as intolerably effeminate. In one of Beaumont 
 and Fletcher's plays, " your fork-carving traveller" is un- 
 sparingly ridiculed ; and Ben Jonson joined heartily in the 
 English laugh against the luxurious novelties, " brought into 
 custom here, as they are in Italy, to the sparing of napkins." 
 I suppose, therefore, that the washing of hands before and 
 after meals was common with our ancestors, as it is at present 
 universal in the East ; and our blessed Saviour does not con- 
 demn the custom, though he rebukes the Pharisees for abusing 
 it (Matt. XV. 20 ; Mark vii. 2, 5). 
 
 8th. The Moslems esteem the right hand more honourable 
 than the left, and as the left is used for all the actions of daily 
 life, which, though unclean, are yet proper and necessary, so 
 the right hand is used in the performance of all great, noble 
 and generous offices, as well as in the acts of eating and 
 drinking. To eat with the left hand is, therefore, disgusting, 
 and even to use it in assisting the right to disjoint and lacerate 
 boiled fowls is considered bad manners. This preference of 
 the right hand is a scriptural idea and full of meaning, though 
 the Moslems apply it to ignoble and ludicrous objects. The 
 right hand is the place of honour : 1 Kings ii. 19 ; Ps. xiv. 9 ; 
 ex. 13, 5; Mark xiv. 62 ; xvi. 19 ; Heb. i. 3; viii. 1 ; x. 12 ; 
 xii. 2 ; 1 Pet. iii. 22 ; Acts vii. 55 ; Rom. viii. 34. The right 
 hand is the hand of acceptance, hence Jesus sits at the right 
 hand of God to receive the supplications and prayers of his 
 church. The right hand is the hand of distribution, and hence 
 the ascended Mediator sheds down from the right hand of the 
 majesty on high the inestimable gifts of the Holy Ghost. 
 Acts ii. 35 ; Ps. Ixviii. 18 ; Acts ii. 4, 33. 
 
 9th. Dyeing or Staining the Sands. This practice is mostly 
 
 N 2 
 
180 THE HEAD, ITS DRESS. 
 
 confined to the ladies of the tipper and middle ranks of society, 
 who very often stain the nails of their hands or the whole 
 fingers as far as the second joint, with a yellowish red dye, 
 obtained from the pulverised leaves of the henna tree [Lawsonia 
 inermis), which grows abundantly on the banks of the Nile. 
 The toes and the soles of the feet are often dyed in the same 
 way, as well as other parts of the body, especially on the 
 night before the marriage, which is therefore called the night 
 of the henna. This practice does not seem to be alluded to in 
 the Sacred Scripture. 
 
 Y. The Head. 
 
 1st. The Head-dress. Everybody in Syria wears a head-dress 
 of some kind or other, with the exception of some orders of the 
 fanatical Dervishes or Fakirs, who occasionally go without 
 any clothing at all. The Greeks and Romans went bare- 
 headed, except in their sacred festivals and when they went 
 to war, and it is probable the ancient Jews did the same. The 
 origin of the turban seems to have been Babylon, and the 
 captive Jews may have been led to adopt the custom of their 
 conquerors (Dan. iii. 21). The turban is a long web of cloth, 
 elegantly folded round the head over a tightly fitting white 
 cap, of which half an inch is revealed like a white border 
 round the temples, and adds not a little to the beauty and 
 gracefulness of the head-dress. Among the higher classes these 
 turbans are very costly, and folded, as they always are, with 
 the greatest care, they form one of the noblest and most be- 
 coming head-dresses in the world. Neither heat nor cold 
 can penetrate them, and in the day of battle they present a 
 formidable obstacle, even to the Damascus blade. The green 
 turbans are worn by the descendants of the prophet, the 
 yellowish white denote the true believer, the Moslems in general, 
 the grey are appropriated to the Christians, and the black 
 
THE HAIR, SHAVEN. 181 
 
 turban distinguislies the poor persecuted Jews. Thus, amid 
 the motley appearances which meet the eye in the streets of 
 Damascus, you recognise immediately the various classes of the 
 inhabitants. In some such way, no doubt, the woman of 
 Samaria knew the Saviour to be a Jew (John iv. 9). The mili- 
 tary dress, since the destruction of the Janizaries, is different 
 from the ancient and truly national costume. Wide trousers, a 
 coat, and the red fez-cap, with a large green silk tassel, dis- 
 tinguish all the soldiers of the Sultan which I have seen, with the 
 exception of the Albanians, whose costume, approaching the 
 Scottish kilts, but much more becoming, seems to unite in a 
 surprising degree utility, gracefulness, and facility of motion. 
 2nd. The Hair. 1. In Damascus all classes shave off the 
 hair, about as regularly as we cut it. This seems the result 
 of wearing the turban, which, without the assistance of hair, 
 keeps the head sufficiently warm. The Moslems leave a 
 little tuft on the crown of the head, to afford facilities for 
 carrying the head if it should be cut off in battle, or, as 
 others think, to afford the prophet the means of drawing 
 them up into paradise. Be the origin of the custom what 
 it may, the fact is certain, as I have seen the tuft often in 
 the baths, and elsewhere, when the Moslems uncovered the 
 head. The ladies, on the contrary, take the greatest care of 
 the hair, dividing into braids, and folding it with the most 
 tasteful elegance ; in many cases, and on state occasions, the 
 folds of the hair are glittering with diamonds and precious 
 pearls, like a reticulated crown, as I have seen among wealthy 
 Jewesses in Damascus. After marriage, the Jewess wears 
 false hair. In Egypt the Moslem ladies allow side locks, 
 like ringlets, to fall down the cheeks ; and as the men swear 
 by the beard, and by the life of the beard, so the ladies swear 
 by the Kfe of their ornamental locks (Lane's Egypt, i. 50). 
 In Constantinople Lady Montague counted 110 tresses on 
 
182 THE HAIR DENOTES FIERCENESS ; 
 
 the head of one lady (Paxton, i. 311) ; and throughout the 
 entire East, and we may add everywhere, the ladies are fully 
 conscious that God has given them long hair for an orna- 
 ment, and seem inclined to make the most of the gift, and 
 even turn it into an instrument of their pride. This folly 
 and extravagance are severely rebuked by the apostle, who 
 teaches us to look from the outward form and appearance, 
 however ornamented with gold and plaited hair, and beau- 
 tifvd apparel, to the hidden man of the heart, where the 
 true ornament of a meek and quiet spirit is to be found 
 (1 Pet. iii. 3. Compare 1 Tim. ii. 9). The apostle's argu- 
 ment is not so much against the use of gold, and decent 
 ornaments of any kind, as against the abuse of them the 
 excessive love of finery which distinguished the Jewesses, 
 and was so fearfully condemned by the God of Israel (Is. iii.), 
 and which, if serving no better end, may silence the cavils 
 of infidels against the Jewish people, as an ignorant, unci- 
 vilised, and semi-barbarous race. Paris itself might be chal- 
 lenged to surpass in luxury, vanity, and ornamental splen- 
 dour, the toilet and wardrobe of the proud daughters of 
 Israel (Is. iii. 16 26). I believe it is a general principle 
 among most of the nations of the earth, ancient and modern, 
 that the men cut the hair short, and the women allow it to 
 grow long ; and in this, as in everything else, we see the 
 truth and beauty of the divine word (1 Cor. xi. 14). The 
 exceptions, like Absalom (2 Sam. xiv. 26), and other vain 
 and efieminate persons, are not more than sufficient to esta- 
 blish the generality of the rule. 
 
 2. We may trace in the word hair, as used in the 
 Eastern world, the manifestation of the strong and fierce 
 passions which have influenced all their modes of life and 
 forms of expression. The original idea of li^'li^ (sa-Aar, 
 Ger. haar, our hair), as weU as the cognate IJ^D, to rage, to 
 
AND SOMETIMES TERROR. 183 
 
 storm, seems to have been that of erection, or standing up ; 
 and hence the Orientals designated hair from the effects 
 which strong passion produces upon it, Ezekiel mentions 
 this fact in natural history, li^ti^ T)^"^ (xxvii. 35, comp. xxxii. 
 10 ; Job iv. 15), horripilaverunt crines their hair stood on 
 end from terror. The pious ^Eneas was struck with horror, 
 and, stetcrunt comce, his hair stood on end, and his voice 
 stuck in his throat, when the beloved phantom appeared to 
 him (^n. ii. 774. Comp. iii. 48 ; iv. 280 ; xii. 868 ; Ovid 
 Met. iii. 100; Fast. i. 97). So the spirit that passed before 
 the face of Eliphaz, made the hair of his flesh stand up 
 (Job iv. 15) ; and the tale of the royal ghost in Hamlet 
 
 " Would harrow up thy soul, freeze thy young blood, 
 Make thy two eyes, like stars, start from their spheres, 
 Thy knotty and combined locks to part, 
 And each particular hair to stand on end, 
 Like quills upon the fretful porcupine." 
 
 The Arabs use the same word for hair .jci> ; but with 
 them the idea is varied a little, and the root signifies to 
 knoio, because the trembKng limb, the pallid face, and the 
 bristling hair, reveal what is passing in the mind (the Latins 
 have crinis from k^ivm, to judge, to discern) ; and hence, with 
 a slight variation in the vowelling, it means poetry, to be a 
 poet, &c.; because the poet should be acquainted with all 
 the departments of nature and of history (Rasselas, x.), and 
 like the prophet (Yates, Fatuus, hence fatuor, to he a fool, 
 and to be inspired madness and divine agency being joined 
 together in the superstitions of all nations) be able to anti- 
 cipate the events of futurity. The Greeks, on the contrary, 
 looked on the hair as a defence against the cold, and hence 
 they called it Bpi^., from ^epw, to warm ; and from this thrix 
 of the Greeks comes, probably, the treccia, tresse, and tresses, 
 
184 ANOINTING THE HAIR. 
 
 of OUT modern languages (Doddridge on Luke vii. 28). All 
 these are but the developments of the original idea in va- 
 rious nations and languages, and in the tracing of roots and 
 radical ideas through aU lingual ramifications, we see the 
 bents and tendencies of national character and taste. 
 
 3. Anointing the Hair. In Syria and Palestine the use 
 of oil is as prevalent as in the days of old. Olive oil, 
 almond oil, essences, perfumes, and cosmetics of all descrip- 
 tions, are there in abundance. Oil is, indeed, a most im- 
 portant article in the East, and is used (1.) as a part of 
 human food (1 Kings xvii. 12 ; 2 Kings iv. 2 7 ; 1 Chron. 
 xxvii. 28 ; Ezek. xvi. 3 ; (2.) it is used medicinally, as in 
 the time of the good Samaritan (Luke x. 34) ; indeed, 
 among the mass of the people, there is hardly any other 
 medicine known ; (3.) to brighten the skin, and open the 
 pores of the body (compare Esth. ii. 12 ; Ps. civ. 15) ; (4.) 
 in many countries it is used by the half- naked inhabitants 
 as a defence against the heat of the sun, which otherwise 
 would harden and wither up the skin ; (5.) it is the chief 
 source of light in our houses ; and (6.) it is used to anoint 
 the head and hair, as in the time of the Psalmist (Ps. xxiii. 5). 
 As a symbol oil denotes the gifts and graces of the Holy 
 Spirit (Acts x. 38), and is applied to our Lord Jesus Christ 
 (1.) in the miracidous conception, whereby he was born holy ; 
 (2.) in the baptism, whereby he became the public man and 
 prophet of the Lord; (3.) in his ascension, whereby he 
 received the mighty fulness of the Holy Spirit, to distribute 
 to his church, in the different ages, according to his good 
 pleasure. The Greeks used oil in the same way since the 
 most ancient times. Juno anoints herself with fat, tkaiu) 
 afij3po(Ti(o (H. xiv. 171, 172), ambrosial oil, that she might 
 be the more pleasing to her husband (see Esth. ii. 12). At 
 the command of Achilles, the body of his friend Patroclus 
 
ANCIENT EXAMPLES. 185 
 
 is washed, and anointed with rich oil (II. xviii. 350), as the 
 Orientals do at present, and as the Jews did of old (Acts ix. 
 37, and Matt. xxvi. 12; Luke xxiii. 56). The young men 
 and maidens meet in the fields and groves, clothed in gar- 
 ments shining with oil, anXfioi'Tag eXaiu) (H- xviii. 596), 
 like those of Aaron, the Jewish high-priest (Ps. cxxxiii. 2 ; 
 Ex. XXX. 2530). Achilles threatens to give the lacerated 
 body of Hector to the dogs (see 1 Kings xxi. 19, &c. ; Rev. 
 xxii. 15) ; but Yenus protects the warlike Trojan, and anoints 
 his wounds with ambrosial otta of roses, poSoevri cXaiu) (H. 
 :&xiii. 186) ; which custom, with the addition of wine, was 
 practised near Jericho by the good Samaritan (Luke x. 34). 
 Telemachus, and the wandering Ulysses, reqiiired and used 
 " the odoriferous oil," svwdsg eXaiov (Odys, ii. 339) and the 
 sweet wine, as well as the modern Arabs and the ancient 
 Jews (2 Chron. xi. 11) ; and the bath which the fair Poly- 
 casta prepared for the garrulous old Nestor, with the rich 
 oil which he used after it (Odys. iii. 467) must have had a 
 powerful effect, for they made him aOavaroiaiv ojnoiog, like 
 the immortal gods. The same thing is stated, simply and 
 truly, in the Scripture (Ps. civ. 15). To which we may add 
 the example of the old Romans. Yirgil describes hair 
 dropping with myrrh myrrha madentes (^n. xii. 100 ; 
 compare Plin, i. 12, 15). And Horace prepares for his patron, 
 Maecenas, old wine, rose-flowers, and essences for the hair 
 pressa tuis balanus capillis (Odes, iii. 29, 4). The wife of 
 Nero, Poppsea, invented a pomatum to preserve her beauty 
 made of asses' milk, in which she was in the habit of bathing. 
 Some used pumice stones to smooth the skin; others used 
 plasters to remove the small hair from the cheek, or pulled 
 it out by the roots, as the Orientals continue to do ; and as 
 to the hair, they frizzled it with hot irons, piled it up in 
 stories, as we did formerly in England, tinged it, painted it. 
 
186 THE BEARD ^TO SHAVE, OR NOT TO SHA\TE ? 
 
 anointed it with the richest perfumes, kept female hair- 
 dressers to take care of it, and flung the steel or silver- 
 mirror at their heads if they arrayed it negligently (Adams' 
 Antiq. 360). 
 
 3rd. The Beard. 1, In most nations the beard is retained 
 and venerated as the symbol of manly vigour in the days of 
 our strength, and of deferential respect and authority in our 
 old age. Among the Romans the goddess of fortmie, or 
 fashion, sometimes protected the beard, and at others cut it 
 off with unsparing hand. The ancient church fathers wore 
 beards, and condemned the contrary habit as a profane 
 attempt to improve the workmanship of God. Many, if not 
 most of our reformers and martyrs, retained the venerable 
 symbol ; and to France it is, amder Louis XIII. and XIV., 
 the first of its shaven sovereigns, that we owe the practice 
 of shaving in Europe. As to the question to shave, or not 
 to shave ? I prefer the latter, if habit did not intervene with 
 her imperial fiat. Quem penes arbitrium est, et jus, et norma 
 tondendi (Hor. de Arte Poetica, 72 ; compare Quint, i. 6). The 
 advantages of a beard are, first, that it is natural, and serves 
 to distinguish the sexes without the fictitious distinctions of 
 dress. Secondly, it is highly ornamental, and adds, conse- 
 quently, to the appearance and dignity of man. Thirdly, 
 as the eyelashes are useful, and the hair upon the eyebrows 
 also ; as the bee, and other insect tribes, cannot dispense with 
 their feelers, or mouth defenders ; nor the cat and the lion 
 with their whiskers, which for wise purposes the Creator has 
 given them, so do I believe that the human beard is useful 
 in defending the mouth against dust, noxious vapours, and 
 miasmata of all kinds ; and physicians are beginning to see 
 the truth of this principle, especially in some trades, that of 
 stone-cutters, for example, of whom it is asserted that the 
 shaven, as a class, do not Hve, by years, so long as their un- 
 
SWEARING BY THE BEARD. 187 
 
 fellow-labourers. I may add, lastly, the pain and 
 trouble of shaving, as well as the expense and loss of time. 
 As to the Oriental nations, we may observe, 
 
 I see no positive command of the Lord that the Jews 
 should not shave the beard. Many of the laws and customs 
 of the nation, however, take for granted that the beard is 
 preserved, and the whole nation, through all its checkered 
 history, retained this venerable appendage with great and 
 religious care. Their example in this, as in many things else, 
 has led the custom in the Eastern world, and, except among 
 a few young fops in the rising generation, in great capitals 
 and commercial cities, where Europeanism has some influ- 
 ence, all classes, Moslems, Christians, and Jews, vie with 
 each other in ornamenting and venerating the beard. It is 
 combed, trimmed, and anointed with the greatest care, and 
 looked upon as a visible testimonial to the dignity and re- 
 spectability of the wearer. 
 
 2. Swearing by the beard is quite common in the East. 
 An old scheikh, selling me a Koran, laid his hand on his 
 long flowing beard and swore by his heard and by the life of 
 his heard that the price was so much and not more. The 
 Orientals, and I believe, all the heathen nations, are addicted 
 to the fearful habit of profane swearing, and taking God's 
 name in vain. The Jews had the same habit, and the 
 Redeemer rebuked them sharply for it (Matt. v. 34 36). 
 The Jews swore by the head, and the Moslems swear by the 
 heard. The Romans and Greeks were also addicted to these 
 degrading habits of superstition and profanity in their con- 
 versation, and even in their public discourses. The Greeks, 
 indeed, like the Irish peasantry, have the habit of making 
 almost every conceivable object the instrument of adjuration 
 (see Potter, oaths), and lest anything should be omitted which 
 might add to the solemnity of the oath, they often swore 
 
188 DYEING THE BEARD. 
 
 indefinitely by any of the gods, and by all of tbem together, 
 as the Papists do, by certain distinguished saints, or by all 
 of them together. " Why do you repeat the holy name of 
 God so often?" said I to a Moslem woman in the gardens of 
 Damascus. She replied, "-4 thousand times and a thousand 
 ways, Mohammed has led the way in this profanation by prac- 
 tising it in the Koran." In every conversation among the 
 Arabs, the sound that most frequently pollutes the ear is the 
 name of God. Your servant arouses you from your tent in the 
 morning by invoking his name, and the muleteer urges on the 
 train by the same impious and desecrating shout. As to the 
 Arab fashion of swearing by the heard, I find no trace of it 
 among the Old Testament Jews. They cut ofi" the hair and 
 the beard in grief (Is. iii. 24; xv. 2 ; Jer. xli. 5), as Achilles 
 and his companions did around the bier of Patroclus (Iliad, 
 xxiii. 135). The Greeks, indeed, made the cutting of the 
 hair, Qpi6, (bristles), a most solemn part of their prayers, 
 vows, and imprecations (Iliad, xix. 254), and the Oriental idea 
 has been himiourosly Anglicized in the " Rape of the 
 Lock," by Mr. Pope. 
 
 " But by this lock, this sacred lock, I swear, 
 Which never more shall join its parted hair, 
 That while my nostrils draw the vital air. 
 The hand which won it shall for ever wear." 
 
 3. The Easterns are in the habit, in many parts, of dyeing 
 the beard, in order to give it a more beautiful and majestic 
 appearance. The colours most in vogue are black and red, 
 but in some places the blueish hue is considered the most 
 venerable. Dyeing the beard is, however, the exception and 
 not the rule in any part of the East that I have visited, and 
 with regard to the dressing and trimming it (2 Sam. xix. 24), 
 the customs are as various as possible. They aUow it to 
 grow long, and they cut it short ; they train it into a massy 
 
busliy form, swelling and globular; and they terminate it 
 like a pyramid in a sharp point. They allow it to grow wild, 
 viz., without cutting or clipping at all, and they form it into 
 beautiful wreaths or braids, which are gently folded into one 
 another with the greatest care ; but, whatever be the mode, 
 there is never any want of care and respect. The Moslems 
 of Damascus carry with them a small comb called musht, 
 which they use in combing their beards to while away the 
 tedious hour. The shaving of David's ambassadors (2 Sam. 
 X. 4) was a mortal offence, an insult never to be forgiven, 
 and would be esteemed so at the present day. They consider 
 it always as the symbol of the man, and in many countries of 
 the free man, the slaves being compelled to shave ; hence 
 cutting it is degradation, and plucking it out a symbol of 
 deep grief (Jer. xli. 5), or fearful punishment (Ezra ix. 3 ; 
 Is. i. 6). The neglecting it is a sign of mourning, as it was 
 among the Jews (2 Sam. xix. 24 ; 1 Sam. xxi. 3) ; the want 
 of a fine beard, and baldness in general, is considered a great 
 misfortune, as it was among the Eomans and the Jews (Is. 
 XV. 2 ; Jer. xlviii. 37). And I may add, in conclusion, that 
 in this, as in everything else that pertains to the Orient, the 
 Bible customs are those that prevail with few exceptions in 
 the whole Eastern world at the present time. 
 
 4th. The Eyes most admired among the Arabs must be 
 large and black, full of a pleasing softness of expression, 
 which on occasions may be kindled into fiery ardour, like 
 those which the ancient Greeks admired so much in Jimo 
 (/SowTTtg TTOTvia UpV) the venerable oxeyed), and which have 
 been celebrated from Homer to Byron, " As the light of a 
 dark eye in woman." Notwithstanding the natural beauty 
 of the eye, and the exquisite workmanship by which the 
 Creator has adorned it, the practice of painting it is nearly 
 as old as the eye itself. It is probable it prevailed in the 
 
PAINTING THE EYES. 
 
 days of Job, for he called his three daughters (xlii. 14), Jemima, 
 Kezia, and Keren- Happuch, which being interpreted means, 
 in our language and manner of speaking, Miss Day, Miss 
 Cassia, and Miss Paint-box. This shows us, at the same 
 time, the custom which prevails in the East imiversally, 
 of naming female children after the sun or the stars, the 
 diamonds of the mine, or the pearls of the deep, the beau- 
 tiful flowers of the garden, or the choicest attributes of the 
 mind. Shems, Nejme, and Werde are among the commonest 
 names in Damascus. Jezebel painted her eyes with the 
 object of captivating the conqueror (2 Kings ix. 30), and the 
 majority of the upper classes of females in the East continue 
 the practice at the present time. It is probable that stibium 
 or antimony was formerly used for this purpose, and in some 
 places it may be so used still, especially for painting the 
 edges of the eyelids. Kohl, the substance now in general 
 use for blackening the eyes and the eyebrows, is produced 
 by burning lihan, a kind of frankincense, and by burning 
 the shells of almonds. This kind is merely ornamental, but 
 the kohl, formed from the powder of the ore of lead, is used 
 as much for its supposed medicinal as its beautifying pro- 
 perties. The arch of the eyebrow is much darkened and 
 elongated, and the edges of the eyelids, both above and 
 below, tinged with the dark hues of the kohl, which is 
 supposed to add to the natural beauty of the coimtenance 
 by the efiects of contrast. This is a great mistake. It 
 diminishes the attractions of the beautiful, and turns plain- 
 ness into absolute deformity ; and yet this painting of the 
 eyes and the face seems to have existed from the earliest 
 ages and to be co-extensive with the human race. The 
 Egyptians had this practice, as is proved abundantly from 
 the ancient sculptures and paintings of the nation, as well as 
 the kohl- vessels and probes which were found in the tombs 
 
ANCIENT EXAMPLES. 191 
 
 (Lane's Egyptians, i. 42). Job's daughters and Ahab's queen, 
 show us the custom of the times in which they lived (Job 
 xlii. 14 in Heb. text 2 Kings ix. 30; Ezek. xxiii. 40; Jer. 
 iv. 30). The Greeks used the o^0aX^twj/ vwoypacpr], the 
 painting of the eyes, as is evident from Clemens Alex., Pad. 
 iii. 2. Compare Xenophon, Cyrop. i. 15. The old Romans 
 painted their eyes, for Pliny says, " Tanta est decoris affec- 
 tatio, ut tingantur oculi quoque." Such is their affectation 
 of ornament, that they paint even their eyes (Hist. Nat. 
 xi. 37). Cyprian denounces this painting of the eyes with 
 fiery vehemence, "Anoint your eyes not with the devil's 
 antimony, but with the eyesalve of Christ " (Dr. A. Clarke 
 on 2 Kings ix. 30). And Juvenal (Sat. ii. 93) lashes the 
 licentious wretches, who in their revelry imitate the practices 
 of the women. 
 
 " lUe supercilium madida fuligine tactum 
 Obliqua producit acu, pingitque trementes 
 AttoUens oculos." 
 
 " With sooty moisture one his eyebrows dyes, 
 And with a bodkin paints his trembling eyes." 
 
 Eegulus, a famous lawyer under Domitian, used to anoint 
 his right or left eye, and wear a white patch over the right 
 side or the left of his forehead, as he was to plead, either for 
 the plaintiff or defendant (Adams' Antiq. 363) ; and it is well 
 enough known to the readers of the " Spectator," that the 
 English ladies used formerly both paint and patches ; nor 
 would it be impossible to find traces of similar customs 
 among the French ladies of the present time. The evil eye is 
 dreaded very much in Damascus, and charms of various kinds 
 are used to nullify its effects. They wear charms, amulets, 
 and passages of the Koran, as the Jews also do (with the ex- 
 ception only that their quotations are from the Scriptures), to 
 preserve them against this fearful enemy. Children are in 
 
192 THE FACE, ITS ORNAMENTS. 
 
 the greatest danger, and if especially good and beautiful, their 
 parents are kept in constant alarm lest some envious eye 
 should blast their brightest hopes. I saw written on a door 
 in Damascus, the words, " I put my trust in God, and defy 
 the abominable devil." The charms and receipts against the 
 evil eye are nearly imiumerable, and Solomon the great kiug 
 of the genii, figures ia not a few of their incantations. On 
 the whole subject see Lane's Egypt, ii. 11. The evil eye in 
 the Scripture has no reference to this degrading superstition, 
 but denotes the envying or grieving at the good of another, 
 which is, iudeed, a great sin and most imlike the character of 
 the gracious and beneficent God (Prov. xxui. 6 ; xxviii. 22 ; 
 Matt. vi. 23 ; xx. 15 ; Mark vii. 22). 
 
 5th. The Face. Ear-rings and nose Jewels. But here comes 
 a company of Jewish and Christian ladies ; they are invited 
 to spend the evening at the house of the British consul of 
 Damascus, Mr. Wood, and we shall have an opportunity of 
 seeing their faces, ornaments, and head-gear, which in the 
 case of Moslem ladies were an utter impossibility. They are 
 the captives of the harem, and, except to the nearest relatives, 
 may not appear unveiled. You may observe then, 1., that the 
 daughters of Abraham preserve the distinctive characteristics 
 of the Jewish nation ^the dark hair, the black eyes, the long 
 nose, the strange, wild, beautiful, sorrowful appearance, 
 recognised in a moment, but not easUy described. Observe, 
 2., that Jews and Christians are as white in the colour of 
 the skin as the ladies of England or France. Remember 
 that the Syrian sun never shines upon them, and if their 
 faces are at present unveiled it is because they are in the 
 house of a friend. How the hair glitters with gold, and the 
 braids interwoven with jewels rise tier above tier in glossy, 
 sparkling luxuriance ! The ears are not empty ; rings, 
 jewels, pendants of all forms, and in all varieties, adorn the 
 
EAR-RINGS, NOSE-JEWELS. 193 
 
 sides of the head ; they are round, they are oval ; they are 
 large, they are small ; they are long, they are short ; they are 
 light, they are heavy ; and if you take in the whole popula- 
 tion, they are of all substances, gold, silver, brass, ivory, and 
 wood. Compare Gen. xxxv. 4. This text, compared with 
 Hosea ii. 13, demonstrates the universal custom in the East 
 of wearing ear-rings, the licentious nature of the worship 
 of Baal, and lastly, that the ear-rings were sometimes, then as 
 now, connected with incantation and idolatry (Gen. xxxv. 4). 
 You observe, how the eyebrows are elongated and darkened ; 
 the eyelids also tinged with the favourite kohl ; strings of 
 pearls descend down the cheeks ; the delicate hands have no 
 gloves, but the nails are stained with the henna : and the 
 whole carriage and bearing of these Oriental ladies, is that 
 of pride, ignorance, and self-possession. They are not 
 squeezed into the shape of a sand-glass, as in Europe ; the 
 neck and bosom are thoroughly covered, and if they have not 
 the brilliant thoughts and sparkling wit of the English 
 ladies, it is because fashion has taken a diiferent direction, 
 and society is otherwise constructed. Nose jewels they have 
 none. The Jewesses of Damascus and the East have given 
 up the ornaments of Rebekah, for Eliezer having met her at 
 the well, and being kindly received by the damsel, proceeded 
 to put the ring n3J^~7i^ upon her nose, and the bracelets 
 upon her hands (Gen. xxiv. 22, 47 ; Is. iii. 21 ; Prov. xi. 22). 
 But are nose-jewels not worn, in the East ? They are in 
 thousands, but in Syria and Egypt I have never seen them 
 among the respectable classes of society. They are found 
 among the Africans and slaves, and may possibly be a token 
 of servitude. In Hindostan, however, the custom is different, 
 and in some districts every married Hindoo woman wears a 
 large ring in the central division of the nose, which falls 
 down quite over the mouth and chin. The same custom 
 
prevails in Europe among tlie married women, but they wear 
 the ring on the hand. The Jews in Damascus marry with a 
 ring, as is done in England. You are not to suppose that a 
 uniform custom in regard to ear-rings, nose- jewels, or almost 
 any other kind of ornament, prevails over the boimdless 
 regions of the East. Sometimes, as in Damascus, the female 
 garniture is decent and becoming, nor has nature been over- 
 laid with the complications of art and fashion. In other 
 regions, the lips and the teeth, the eyehds and the eyebrows, 
 are as black as ink ; and the face, the forehead, the breast and 
 the arms tattooed with fantastic forms of various kinds, so 
 that nearly aU the traces of the human visage are submerged 
 in the multitude of tawdry decorations. 
 
 6th. The Veil. The veil is very ancient, as we learn from 
 Gen. xxiv. 65 ; where E,ebekah covered herself with 5]''^2jn 
 (hazzaif,) the veil, the known proper bridal attire which she 
 had brought with her for the purpose, and in which the 
 custom of the country required her to be arrayed on the 
 occasion. I have seen the bridal veil in Damascus, where it 
 is white; at Aleppo, it is red (Russell's Aleppo) ; and in other 
 lands it may be of different colours still, but in the East the 
 veil for the bride is indispensable. The same word is used (Gen. 
 xxxviii. 14), where Tamar wrapped herself up in the veil, and 
 covered her face after the manner of harlots, and thereby 
 deceived Judah. This does not, however, necessarily prove 
 that women in general did not cover their faces with veils, 
 but only that there was a special usage, which was appro- 
 priate to prostitutes, as there was among the Greeks and 
 Romans a special dress which they were compelled to wear, 
 and as among all nations there are special habits, manners, 
 and ornaments, which they assume. The zaif is the only 
 word used for this article of dress in the Pentateuch; (the veil 
 of Moses, Ex. xxxiv. 33, is a different word;) and was 
 
DIFFERENT USAGES OF THE VEIL. 195 
 
 perhaps the only word used in that early age, but afterwards 
 the veils became more varied, and perhaps much longer, and 
 were called nnBia.tD mitpachath (Ruth iii. 15 ; Is. iii. 22), 
 or, im radid (Song v. 7), from roots which signify to 
 spread out, because the garment enveloped the whole person 
 like a wrapper. If the word zaif was retained in the latter 
 ages of the nation, which is probable enough, it must have 
 been appropriated to the face-veil or mandeel, as there is 
 little doubt that the mitpachath and the radid denoted the 
 loose wrapper which the women put on when they went into 
 the open air. The present mode of veiling in Damascus is 
 this ; a good large handkerchief, generally of silk and cotton, 
 and of a darkish colour, is laid over the head, so as to hang 
 down over the face and breast; then the white wrapper or 
 sheet is laid upon the head above the eyes, and so folded 
 aroimd the body that the face-veil is kept firm upon the 
 head and face, and the whole person invested with a snowy 
 mantle, except the front face, which, having only the dark 
 coloured veil over it, appears somewhat sombre and melan- 
 choly. Three colours meet your eye as you survey the ladies 
 in the streets of Damascus yellow slippers, dark veils, and 
 ichite wrappers ; the last is, however, so predominant, as to 
 make you forget everything else in the female costume. 
 In Egypt, this all- equalising and all- concealing wrapper is 
 black or checkered black and white, and adds to the forbidding 
 appearance of the people. In the use of these veils and 
 wrappers, however, the customs vary considerably in different 
 places ; sometimes the veil is omitted, and sometimes the 
 wrapper ; some places the whole face is covered, as in Damas- 
 cus ; in others it is all covered but one eye (Song iv. 9). 
 Among the Turks the face- veil is often of black crape (Rus- 
 sell's Aleppo, i. 113) ; among the Egyptians it is often white; 
 among the Syrians it is neither black nor white, but of a dark 
 
 o 2 
 
196 VEIL NOT WORN AT HOME. 
 
 greyish colour. You observe here, the law of the fashion, 
 which is that, when the veil is white the wrapper is black, 
 and when the veil is black the wrapper is white, for the 
 ladies delight in varieties of colour. These veils are worn 
 from the age of four years, and form the most necessary part 
 of a woman's attire. They never go out without them. The 
 Moslem religion requires that women should conceal every- 
 thing attractive in or about their persons, from all men save 
 their husbands, fathers, and a few of their nearest relatives ; 
 and hence the Mohammedan ladies are particularly attentive 
 to the adjustment of the veil. They wear no veil at home. I 
 went ignorantly once into a Moslem house in Damascus, with- 
 out knocking or shouting to give intimation of my presence. 
 The result was, a wild scream and cry of terror, as if honour, 
 virtue, and all that is noblest in the feminine character 
 had been at stake. I retired instantly, and was glad to find 
 that my ignorance was accepted as a sufficient apology. The 
 veil was not used by the ancient Egyptians, and the wrapper 
 I cannot help considering as an absurd and xmbecoming 
 affectation of modesty. It reduces the whole female sex to 
 an equality, and if it seems to dignify and elevate what is 
 below mediocrity by concealment, it at the same time anni- 
 hilates all the pleasing varieties of forms and features by an 
 uninteresting and ghost-like uniformity. 
 
louritd 0f t\t '\pt 
 
 JA]^UARY TO DECEMBER, 1853. 
 
JOURNAL OF THE RHINE. 
 
 JANUARY. 
 
 . The Angels' Song. II. Blessed be His glorious Name. III. The Ger- 
 man Christmas Tree. IV. Bernard's Hymn. V. Modem Deists. VI. 
 Jesus the Home of the Heart. VII. The Majesty and Perfections of 
 God. VIII. Transfiguratio. IX. Where is He to be found ? X. The 
 Protestants of Hungary. XI. The Persecution of the Madiai. Marks of 
 the True Church. XII. A Letter from Hungary. XIII. "Q^ re Qeoi 
 fiXiovai veaviffKOQ rsXevrq.. XIV. The fruitful Vine. XV. ^irchitec- 
 ture. XVI. Tracts. XVII. Questions for the Pope. 
 
 1. THE ANGELS' SONG. Luke ii. 14. 
 Ao4 f-v iixpiffTOig 0w. 
 
 I BRING you a message of grace and love, 
 The King is come from the realms above; 
 Humble and lowly, from Juda's stem, 
 
 He lies in the stable of Bethlehem. 
 
 Seers of old, in the distance far. 
 Beheld the light of the rising star, 
 And sang of Him, the wonder-child. 
 By whom the fallen are reconciled. 
 
 No heavenly state attends Him now ; 
 No glory-radiance around his brow ; 
 He stoops so low but he stoops to save 
 From the curse of sin and the loathsome grave. 
 
BLESSED BE HIS GLORIOUS NAME. 
 
 Ao^a rw Qeu, in angel strains, 
 Ao^a rw Qe^, Messiah reigns, 
 Ao^a 7w Gtw, in Heaven above, 
 Ao^a 76; 06^, for God is Love ! 
 
 January 1st, 1853. 
 
 n. iTinD Dm 1*112 
 
 " Blessed be his glorious name ! " (Ps. Ixxii. 19.) " His name 
 is as ointment poured forth ;" His glorious name is the defence 
 of his people Israel, May his love, which is better than wine, 
 fill our hearts with all the fulness of his joy, and so we will 
 follow the leadings of the heavenly bridegroom, (Cant. i. 4) ; 
 " His name shall endure for ever ;" ages and generations, and 
 worlds, and starry systems, may pass away, but thou, Son of 
 God, remainest the same, and thy years shall not fail (Heb. 
 i. 12) ; thy glorious person, the God- Man, remains still the 
 rock, the refuge, the key and corner-stone of all human hopes; 
 thy love remains the same, thy power to save the lost, thy 
 tender compassion, which no tongue of man or angel can tell, 
 thy ineffable dying love, remains as deep and compassionating 
 as ever. Hast thou no more tears, Jesus, to shed over the 
 lost ? Dothe eternal compassions of God fail ? 0, my God, 
 thou art the same as in the days of old. Thy word is still 
 " come," and the arms of eternal mercy are stretched out still. 
 May this year be a happy one ! May thousands and tens of 
 thousands hear the joyful message of salvation through the 
 cross ! May the veil be taken from the heart of Israel ! And 
 may our life ^mine and thine, brother ! ^be a life of purer 
 love and deeper holiness than before ! May we live with 
 Him, in Him, to Him, and for Him Him alone, Him every- 
 where, and Him for evermore ! 
 
THE GERMAN CHRISTMAS TREE. 201 
 
 In dir Jesus, ist mein Himmel 
 
 Dein Nam' ist meine Seligkeit ! 
 Im Sorgendrang, im Weltgetiimmel 
 
 Geibt er mir Halt und Festigkeit. 
 Ist Jesus immer meine Frende, 
 Bleibt jeder bose Geist beiseite. 
 
 I. From this day I devote myself, Lord Jesus, to thy service 
 once more, and hope through grace to serve, follow, and love 
 thee more and better than last year. 
 
 II. I desire fellowship with thee, God of my salvation, 
 and I resolve by thy grace to cultivate a more meek and qmet 
 spirit than formerly, that my commimion with the Lord may 
 be as little interrupted as possible. 
 
 III. I resolve henceforth to grieve the Holy Spirit, to resist 
 and quench his heavenward motions, as little as possible, and 
 especially to lay aside all bitterness, wrath, temper, evil- 
 speaking, uncharitable thoughts, that as a child I may walk 
 with God in the simplicity of the gospel. 
 
 Sunday, January 2nd, 1853. 
 
 III. THE GERMAN CHRISTMAS TREE. 
 
 The origin of this singular custom is not easily traced, and 
 we shall content ourselves by stating the practice and its 
 associations. The week before the festival, go out into the 
 market of any German town, and you will see hundreds, yes, 
 thousands, of fir trees of various sizes, from two to two-and- 
 twenty feet high, arrayed in rows for sale. Let us follow that 
 goodly dame who has purchased her tree, and see what she 
 does with it. She takes it home, and conveys it secretly to a 
 room set apart for the purpose. This room is the sanctum of 
 the house ; the family are shut out, the servants are not 
 
202 THE GERMAN CHRISTMAS TREE. 
 
 admitted, and everything in it and about it is surrounded with 
 mystery. How the heart of the child aches to enter ! but it 
 shall not enter. Gifts of all kinds are gathered into this room 
 for the children, the grandchildren, and all the friends of the 
 family, as well as the domestics. These are all elegantly 
 arranged, and labelled with the names of those that are to 
 receive them. Hence the joy, the wonder, the anxiety con- 
 nected with the mysterious room. The tree stands in the 
 centre, its branches from the top to the bottom are laden with 
 varieties of gifts; men and animals of all kinds ; household 
 furniture and warlike instruments ; angels, cupids, fiddles, 
 tobacco pipes, caps, bonnets, shoes, elephants, donkeys, ducks, 
 and indeed all conceivable figures the rarer and more valuable 
 the better done in stone, iron, gold, silver, tin, copper, wax, 
 or if you prefer less expense, in wood, sugar, and gingerbread ; 
 golden and silver apples (gold-leaf) form dazzling pendants, 
 among elegant draperies of beautifully cut ornamental paper 
 of many colours ; the entire tree is filled from root to branch, 
 from top to bottom, with all kinds of gifts, devices, and wonder- 
 ful figures which German ingenuity can imagine ! I^ow 
 make ready, for the hour is come, and about 100 small wax 
 candles are fixed firmly to the branches in tin sockets. It is 
 the evening of Christmas, the family and relatives have 
 assembled, the friends and neighbours are coming fast, the 
 little ones are leaping with joy, the grandsires are more than 
 usually benignant ; but the whole glory of the room, and the 
 tree, and the gifts, encircles the good woman of the house 
 " the Hausfrau," and see, she enters the sacred shrine ! Open 
 " Sesame," and the doors are thrown open ! ^Vliat a scene ! 
 A galaxy of light ! And from the centre, and through the 
 crevices of the bright circumference, a thousand elegant forms 
 make their appearance, to the great delight of young and old. 
 All is wondered, all is praised ; the children dance and sing 
 
BERNARD S HYMN. 203 
 
 round the wonder-tree ; the family cares and feuds are for- 
 gotten and forgiven in the universal out-burst of happiness 
 and joy. The custom is beautiful, and its moral good. It 
 connects Christ's birth, as a season of joy to men and angels, 
 with the finest sentiments of family life, and thus incorporates 
 in the habits of nature the memorials of the God of grace. 
 The tree is a Protestant custom, and suits admirably the free 
 joyous spirit which Luther impressed upon the great Reforma- 
 tion. This day we gave the children of the Sunday-school 
 their tree ; about 150 children assembled in my rooms aroxmd 
 three trees. We sang hymns, distributed cakes, apples, and 
 tracts to them all, and the Eev. Mr. Wichelhaus concluded 
 with an address and prayer. We were all joyous together, and 
 many Germans and EngKsh came to see the school and the 
 trees. 
 January -kth, 1853. 
 
 IV. BERNARD'S HYMN. 
 
 Come let us with the morning sun glorify our Lord and 
 Redeemer, Jesus Christ, in the sweet words of the good Saiat 
 Bernard. 
 
 O Jesu, mi dulcissime, Holy Jesus, Saviour blest, 
 
 Spes spirantis animse, Joy of every beating breast, 
 
 Te quserunt pise lacrymae All my hopes are found in Thee, 
 
 Te clamor mentis intimae. Now and through eternity. 
 
 Jesu, dulcedo cordium, Jesus, balm of all our woes, 
 
 Fons vivus, lumen mentium, Victor over all our foes ; 
 
 Excedens omne gaudium, Jesus, fount of love divine ; 
 
 Et omne desiderium. Holy Jesus, Thou art mine. 
 
 Quando cor nostrum visitas, Thou dost take my guilt away ; 
 
 Tunc lucet ei Veritas, Thou dost make my darkness day ; 
 
 Mundi vilescit vanitas, Worldly joys attract no more, 
 
 Et intus fervet charitas. Jesus' love is all my store. 
 
BERNARD S HYMN. 
 
 Jesu, mi bone, sentiam 
 Amoris tui copiam, 
 Da mibi per praesentiam 
 Tuam videre gloriam. 
 
 Jesus, fill me with thy grace, 
 Make my soul thy dwelling-place; 
 Give me in thy present love 
 Foretastes of the bliss above. 
 
 Quem tuus amor ebriat. The soul which love eternal warms 
 
 Novit quid Jesus sapiat. Sinks to rest in Jesus' arms; 
 
 Quam felix est quem satiat ! Happy soul ! thy toils are o'er, 
 
 Non est ultra quod cupiat. Thou canst wish and want no more. 
 
 Jesu decus Angelicum, 
 In aure dulce canticum. 
 In ore mel mirificum, 
 In corde nectar coelicum. 
 
 Joy of angels ! Lord of might ; 
 Star of Bethlehem, fount of light; 
 The eye, the ear, the heart, and soul, 
 Find in Thee their common goal. 
 
 Desidero te millies 
 Mi Jesu, quando venies ? 
 Me Isetum quando facies ? 
 Me de te quando saties ? 
 
 Jesus, Saviour, sinners' friend ! 
 All my sighs to Thee ascend ; 
 Perfect joys I find in Thee, 
 Streams that flow eternally. 
 
 Jam quod qusesivi video. 
 Quod concupivi teneo 
 Amore Jesu langueo 
 Et corde totus ardeo. 
 
 Now my wants are well supplied. 
 All my longings satisfied, 
 Now I burn with love divine ; 
 Now I call my Jesus mine. 
 
 beatum incendium, 
 Et ardens desiderium ! 
 dulce refrigerium, 
 Amare Deum Filium ! 
 
 Blessed flame that burns my dross, 
 Blessed gain for every loss ; 
 Sighing, loving, weeping, blest. 
 Pillowed on the Saviour's breast. 
 
 Tu mentis delectatio 
 Amoris consummatio, 
 Tu mea gloriatio 
 Jesu mundi salvatio. 
 
 Ocean depths of endless love, 
 Tasted here, enjoyed above; 
 Future glory present grace, 
 In Thee, redeemer of our race. 
 
 Tu verum coeli gaudium Angel-hosts the anthems raise, 
 
 Jesu cordis tripudium, Thousand voices sound thy praise; 
 
 ToUent omne fastidium. No more sorrow no more night 
 
 Mel, nectar, melos suavium. Thou their everlasting light. 
 
MODERN DEISTS. 
 
 Jesu corona Martyrum, Crown of martyrs, great " I am," 
 
 Et flos perennis virginum ; Flower of virgins, dying Lamb ; 
 
 Tu casti cordis lilium, Thou the lily Thou our rock 
 
 Tu decertantis praemium. In Thee we meet the battle's shock. 
 
 Exaudi preces supplicum Hear us, Lord, and set us free, 
 
 Nil extra te quaerentium. All our joys are placed in Thee. 
 
 Bonn, January 5th, 1853. 
 
 v. MODERN DEISTS. 
 
 It is really melanclioly to contemplate some of the sayings, 
 doings, and writings of public men in England. The reli- 
 gious principle seems to be getting fresh developments every 
 day and hour in that land of liberty and free thought. 
 England was the first of the European nations to pro- 
 duce a race of Deists, and Englishmen met the enemy on 
 the arena of a most noble literature and beat them out of the 
 field. The Tindals, Tolands, Chubbs, Shaftesburys, Humes, 
 &c., were resolute and formidable antagonists, yet never 
 were any literary champions since . controversy began, more 
 fairly and fully overthrown. The English Deists were 
 beaten. Now, then, after these infidels are beaten, Germany 
 is just beginning to know and read their works. And, lo! 
 the old overthrown Deism of England becomes transferred 
 into the German mind. The soil is rich and fertile, and 
 thousands of that plodding patient race, dig about and dung 
 It. Critics, philosophers, and novelists ^klngs, princes, and 
 merchants divines, physicians, and philologists, all hands 
 are at work in schools, colleges, universities, by the pulpit, the 
 press, and every other conceivable way, to sow far and wide 
 the poisonous seeds which England had weeded from her soil. 
 What is the result ? New and strange forms rise up every- 
 where, and sport like ephemera in the sun for a day and then 
 
206 MODERN DEISTS. 
 
 die. The Pietists, the EationaKsts, the Naturalists, the fol- 
 lowers of Fichte, Kant, and Hegel, the Mythologists or 
 Heathens, like Strauss and Baur, and all the contending 
 schools of infidelity, are the manifold illegitimate spawn of 
 our old English Deism. Strauss is nothing but the English 
 deistical argument done into German by a keen and masterly 
 unbeliever. One peculiarity of these German productions 
 was their hypocrisy. All pretend to honour the Scripture ; 
 aU seek only for the right mode of interpretation. Kant 
 pretends to hold the doctrines of the German national church, 
 and Strauss writes a deistical work and caUs it " The Life of 
 Christ." But the Germans are not Deists, and the national 
 church of Germany is not apostate. These hypocritical, 
 deistical writers are now beaten and fully overthrown ; the 
 reaction is immense in Germany. I called at three book- 
 sellers in Hamburg before I could get a copy of Strauss; 
 and I may say I think that the defences of Christianity, and 
 apologies for the Bible, which the " Leben Jesus " has called 
 forth, have never been excelled in depth of research and 
 masterly argviment. Now, however, that the Germans have 
 done with these men, some in England seem willing to take 
 them up. Such writers as Carlyle and Newman, and Parker 
 and Greg and Martineau, are rising to the surface of the 
 dark and troubled sea, and rejecting a personal God, or dis- 
 believing in a future state, or pleading for a sufficient light 
 within. They seem to glory in everything that can assimi- 
 late the nature of man to that of the brutes. Yet their cant 
 is more intolerable than their infidelity. They quote Scrip- 
 ture, speak of conscience, spiritualism, and sighs and sorrows 
 of the soul, reminding you of a methodist class-meeting. 
 Miserable men ! Ye wiU not degrade conscience to the 
 standard of the Scripture ! If the blind lead the blind, both 
 
JESUS THE HOME OF THE HEART. 207 
 
 will fall into the ditch. Let them alone. Contempt is the 
 best reply to such presumption. 
 
 Bonn, January Qth, 1853. 
 
 VI. JESUS THE HOME OF THE HEAKT. 
 
 Mary, my child, there is one ahove. 
 One whom the saints and angels love; 
 Heavenly harps the anthem raise, 
 And little children lisp his praise. 
 
 Who is He ? tell me His name, 
 Was He not born in Bethlehem? 
 O tell me what and where is He, 
 And has He a place in his heart for me? 
 
 He is the truth, the life, and the way, 
 The star by night, and the sun by day, 
 The light without, and the light within. 
 To guide thy feet from the way of sin. 
 
 The lion is He, and the gentle lamb, 
 The virgin's son, and the great " I am ;" 
 He is the home of the weary breast ; 
 The sinner's friend and the pilgrim's rest. 
 
 He is all that is lovely, and good, and true. 
 He is life and salvation to me and you ; 
 And we, my child, to share his grace, 
 Must humbly wait in Mary's place. 
 
 Lord, send forth Thy light and Thy truth, and let them 
 bo our guides. Arm Thy faithful ministers and missionaries 
 with strength, and gird them for the battle of truth and holi- 
 ness. Open the hearts of many Jews and Gentiles to receive 
 
A MEDITATION ON GOD. 
 
 the truth of Thy holy Gospel, and let the time soon come 
 when the kingdoms of this world shall become the kingdoms 
 of our Lord Jesus Christ. Amen. 
 
 VII. THE MAJESTY AND PERFECTIONS OF GOD. 
 {From Augustine's Confessions.) 
 
 O, my God, what art Thou ? and what do I desire besides 
 Thee ? Or who is God except our God ? Highest, best, most 
 powerful, most omnipotent, mostmerciful, mostjust, most inscru- 
 table and most intimately present, most beautiful, most firm; sta- 
 ble and incomprehensible; unchangeable, changing all things; 
 never young and never old; renewing all things, yet bringing 
 the proud to destruction, and they know it not ; ever acting, yet 
 never moving ; collecting, yet needing nothing ; bearing, 
 filling, and protecting all ; creating, nourishing, and perfect- 
 ing all ; seeking much when there is nothing wanting to 
 Thee. 
 
 Thou art full of love, yet without passion; most zealous, yet 
 without care; Thou repentest, yet hast no grief; Thou art 
 angry, yet unmoved; Thou changest Thy works but not Thy 
 council; Thou receivest what Thou findest and losest nothing ; 
 Thou hast all, and yet rejoicest in gain ; never avaricious, yet 
 Thou exactest usury; Thou spendest beyond measure that 
 Thou shoiddst be in debt, and yet who has anything that is 
 not Thine ? Thou payest Thy debts, and yet owest nothing; 
 Thou givest what is due, and becomest nothing the poorer ; 
 and what shall we say, O my God ! my life, my holy joy ? 
 or what can any one say when he speaks of Thee ? Yet woe 
 to them that are silent concerning Thee ; herefore the 
 eloquent are mute when they think of Thee. 
 
 January 1th, 1853. 
 
THE TRANSFIGURATION. 
 
 YIIL TRANSFIGURATIO. 
 
 Matt. xvii. 1 8. 
 
 Remotus Salvatorem mons 
 Accepit cum discipulis, 
 Aperta erat lucis fons 
 Sanctisque et coelicolis. 
 
 Fulgente amictus nube 
 Coelo terraque amatus 
 Stetit ut in hora tubae 
 Stabit judex expectatus 
 
 Vox omnipotensis Dei, 
 Suum Filium confirmavit 
 Hie est fons bumanae spei 
 Hie amorem nuntiabit. 
 
 Gloria in excel sis Deo, 
 Reconciliatus homo ; 
 Nobiscum Deus ! nos cum Deo, 
 Semper in coelesti domo ! 
 
 Jesus hominum salvator, 
 Gloria Dei ciicumdatus, 
 Jesus hominum amator. 
 Nunc et semper sit amatus ! 
 
 THE TRANSFIGURATION. Matt. xvii. 18. 
 
 Into a mountain far apart 
 The Saviour led his chosen three ; 
 . With trembling hopes and beating heart. 
 They go his royal state to see. 
 
 In glory sphered, his radiant face 
 Emits the beams of heavenly light. 
 Begirt with majesty and grace. 
 Nor sun nor star hath form so bright! 
 
INQUIRING AFTER GOD. 
 
 Is this the weak, the weary man, 
 Whose voice was tenderness and love ; 
 Or is it not the great " I am," 
 Enrobed in glory from above ? 
 
 O love, how sweet ! O love, how strong. 
 Here with our king still let us stay ! 
 The night of weeping, dark and long. 
 Breaks into everlasting day. 
 
 The Father gives approval sweet ; 
 The Son in radiant glory stands ; 
 Men and immortals at his feet 
 Attendant wait their king's commands. 
 
 Hail, Prince of life ! in glory now. 
 The king whom earth and heaven adore ; 
 Our joy, our hope, our shepherd thou, 
 And we thy flock for evermore! 
 
 Bonn, January 8th, 1853. 
 
 IX. WHERE IS HE TO BE FOUND ? 
 
 Where art Thou, my God, that I may speak with Thee? 
 My soul longs after thy presence, and cannot find Thee. 
 Thou art shut from my heart by the thick veil of flesh, and 
 I feel after Thee in vain. I follow after Thee, Lord, and 
 Thou retirest before me, so that I can never reach Thee ! I 
 ask my heart, "Where art Thou?" I look to the sun, moon, 
 and stars, but they are silent ! There is no voice from Thee. 
 O my God, I would enter the curtain and converse with. 
 Thee ! I would know, hear, and be with Thee, the source of 
 knowledge and power. Who shall purify and enlarge the 
 house of my heart, that Thou shouldst come in and dwell 
 
THE PROTESTANTS OF HUNGARY. 211 
 
 there ? To Thee I cry, O my God, my holy joy, my strength, 
 and my Redeemer. I know Thee not, I feel Thee not, I 
 comprehend Thee not, but my fond heart would fain feel 
 after Thee, and darkly, blindly, adore and praise Thee. 
 my God, knowledge cannot reach Thee. 
 
 Bonn, January Sth, 1853. 
 
 X. THE PROTESTANTS OF HUNGARY. 
 
 The Austrian government seems bent on oppressing the 
 Hungarian Church to the uttermost ; formerly the most of 
 the high nobility were Protestants, but many, if not most 
 of these, have returned to the Papacy. The Protestants are 
 three millions in number, and even in the darkest, cruellest 
 periods of Austrian tyranny, were respected in their ancient 
 rights and liberties. They had fifty high schools or gym- 
 nasia, where the youth were educated for the imiversities, 
 and in all the German universities there were and are 
 stipendia for the free education of a large number of Hun- 
 garians. The Austrian government will no longer allow a 
 foreign education, and to prevent it has erected a theological 
 faculty in Yienna. This faculty is declared to be less than 
 worthless. So says Professor Domer of this place. All these 
 fifty schools must noAV come under the regxdations of govern- 
 ment, and the high schools, which cannot guarantee twelve 
 masters, and the lower schools, which cannot guarantee six, 
 must fall to the groimd, while the Jesuits are ready to occupy 
 immediately the abandoned place. These Hungarians are a 
 noble race, and deserve the sympathy of the whole Protestant 
 world. The Protestants were less implicated than the 
 Catholics in the late Hungarian rebellion, and now all their 
 former privileges (few in number, indeed,) must be removed 
 
 p 2 
 
212 THE MADIAI. 
 
 from them. They were and are shut out from their Pro- 
 testant brethren ; they were and are surrounded with violent, 
 bigoted enemies, and it is little wonder that indifference and 
 rationalism should prevail more or less among them. This is 
 the case, and no man can lament or confess it with greater 
 sorrow than I, but there are many symptoms that the Church 
 is not dead ; her life is in her, and requires only to be fanned 
 into a flame. Is there no noble-minded Haldane to be found, 
 who coidd devote his life and fortune to such a worthy enter- 
 prise ? Three millions of our brethren form a wide enough 
 field to work in. I am persuaded that the present regulations 
 of the government will end in the deeper degeneracy or final 
 extinction of that ancient Protestant Church. 
 
 Professor i)orner besought me to take a journey to Hun- 
 gary, to visit them, and give a report on their condition. I 
 answered that I had no time, and without an order from the 
 Church I could not take such a step. 
 
 Bonn, January IQth, 1853. 
 
 XI. THE PEESECUTION OF THE MADIAI; MARKS OF THE 
 CHUECH. 
 
 The Madiai are reported to be dead, or at least one of 
 them, in a prison of Tuscany ; the Grrand Duke did not yield 
 to the entreaties of the Protestant world. The ofience of 
 these two, the husband and the wife, was that they read a 
 Bible and Prayer book in their own house ; they had, and 
 read the Bible. This was their ofience. They were not 
 missionaries, they were not English, but Tuscans. They made 
 no uproar, they made no sect they read and retained the 
 Bible. This was their crime, and this the Pope, and the 
 
MARKS OF THE CHURCH. 213 
 
 Popish government, cannot bear. Hence we ask the question, 
 What are the notes of the true church ? 
 
 I. That the ministers of that church should be the suc- 
 cessors of the twelve apostles. The succession is known by 
 the following war A'S ; (1.) To hate and persecute to the death, 
 all that will read the Bible (Dan. vii. 8, 21 ; Eev. xi. 7 ; xiii. 
 7 ; xvii. 14 ; xix. 19). (2.) Great luxury, splendour, state, ser- 
 vants, carriages, palaces, the colour scarlet, a mouth speaking 
 great things (Dan. vii. 8) ; these are all true marks of the 
 true successors of the apostles. (3.) Pride, arrogance, and igno- 
 rance are also real marks. (4.) The apostles spoke in strange 
 tongues, and their successors use a language that the people do 
 not understand (Acts ii. 7, 8). (5.) Generally speaking, you 
 can find also in the successors of the apostles apostolic 
 doctrines ; such as 1st. That there is one God and many 
 mediators (1 Tim. ii. 5). 2nd. That we are to worship the 
 saints and angels (Col. ii. 18). 3rd. That we are to be pu- 
 rified from our sins by the fires of purgatory (1 John i. 7). 
 4th. That we are to take refuge in the name, power, and 
 protection of the Virgin Mary (Acts iv. 12). 
 
 II. Another sign of the true church is her saints; these 
 are various and numerous. (1.) The holy popes are the best 
 examples of apostolic saints ; they are poor, they are modest, 
 their sufferings are great ; they give all away, and Pius IX. 
 gave his dear children a gift of French cannon-balls ; they 
 love the Bible, they preach liberty to the captives, such as 
 the Madiais, in the Inquisition and elsewhere ; in fact, there 
 is no such line of saints as the holy popes they are the best 
 examples of true liberty, love, and all sorts of self-denial. 
 (2.) The Jesuits are a noble band of saints ; their duplicity 
 is really more than apostoKc. 
 
 III. There is another sign of the true church viz., she 
 must be scriptural. This is true of the Papacy. Its name is 
 
211 MARKS OF THE CHURCH. 
 
 in Scripture (Rev. xvii. 5) ; the name, office, and character of 
 her king, ruler, and guide are in Scripture (2 Thes. ii. 3). 
 The state, majesty, and glory of her Head and Sovereign 
 are described in Scripture (2 Thes. ii. 4) {"oq Qtog) ; his love 
 of the truth, his miraculous powers, the time of his reign, 
 are aU clearly depicted in the Holy Scripture (2 Thes. ii. 
 9, 11 ; Rev. xiii. 13 ; xix. 21). This true church must have 
 a visible head ; must worship the hosts of heaven ; must have 
 one apostle to supply the place of twelve, and he the one 
 who denied his Lord ; must adore a wafer. She has wonder- 
 ful powers ; she can make vice virtue and virtue vice, can 
 create her creator, and then devoutly eat him, in the form of 
 a morsel of bread. She can sanctify a man by merely put- 
 ting robes upon him, place such men as Napoleon Buonaparte 
 among the saints of Heaven, can give indulgences in all 
 kinds of sin, and yet retain the name of Holy Catholic and 
 Apostolic, and can open purgatory by means of money. 
 
 Xpuffoc avoiyti iravra Kai TrvXag aBov. 
 
 And the Romans, ancient and modem, have a noble and 
 convenient proverb " Omnia venalia Roma3." Pay your 
 " obolus," ye miserable wretches, and get to Heaven at once. 
 See, Peter holds the keys, and as you put your hand into 
 your pocket he begins to turn. Pay, and make no excuses, 
 as the heathen shades did to old Charon nwg diroBt^ ovk 
 a^.w*' ? These are the marks of the true church, and truly 
 they are wonderful. Blessed is he that belongs to the true 
 church, if he be rich ; but the ovk e\ojv wakens the sleeping 
 Cerberus, and throws a cloud over the benignant faces of 
 Peter and the Pope, 
 
 January Uth, 1853. 
 
A LETl^ER FROM HUNGARY. 215 
 
 XII. A LETTER FROM HUNGARY. 
 
 " Oberschutzen, December 18, 1852. 
 " My dear Sir, 
 
 " I feel compelled, before the end of the year, to turn 
 to your true and sympathising heart, in order to mitigate my 
 own troubles and anxieties. Some months before the meet- 
 ing of the Gustavus Adolphus Society, I wrote letters to 
 Leipsic, and other places, but have hitherto received no bro- 
 therly word in answer to them all. This is to me the more 
 distressing, as the situation of affairs here is becoming daily 
 worse and worse. What I from the first expected has now, 
 with too doleful certainty, come to pass. The regulations of 
 which you have heard, and which destroy utterly the cen- 
 tralisation necessary to the very existence of the Protestant 
 church in Hungary, have come upon her in a time and 
 situation which still more increase the annihilating power of 
 these fatal ordinances. During the last two years there has 
 been literally nothing done which could build up the church, 
 or even impede the fearful progress of her hastening disso- 
 lution. We have received no word of warning or encou- 
 ragement from the chief pastors and superintendents, whose 
 abundant circulars bring nothing but commands, which refer 
 only to unpolitical and trifling externals. There has ap- 
 peared no Christian evangelical union of effort, scarcely 
 even any important earnest individual activity which could 
 strengthen and vivify one's fainting courage. The affairs 
 of the schools, of which you have heard, remain in the same 
 lamentable condition as before ; instead of anything like 
 organisation, the government school system is becoming more 
 and more perplexed, is leading us daily to greater disunion. 
 Except our single school (that in Oberschiitzen), no Pro- 
 testant seminary has obtained the sanction of the govern- 
 
216 A LETTER FROM HUNGARY. 
 
 ment ; by the regulations of the state, a circular is to be 
 sent to the magistrates, by which the children of all Pro- 
 testant schools (except ours in Oberschiitzen) are made liable 
 to be enKsted into the imperial army. You can easily ima- 
 gine how these long threatened measures, which we fondly 
 hoped woiild never be carried into execution, should drive 
 our grown-up children, in mass, into the fully sanctioned 
 and privileged Catholic schools ; and when we bring these 
 melancholy facts, and lamentable condition of the church, 
 before those who have most influence in her, we soon discover 
 that they are very far indeed from recognising the real source 
 of the evil. Your highness can imagine how the heart of 
 him must be exercised who knows both the evil and the 
 means to cure it ; but who, standing alone, must confess the 
 utter insufficiency of his power in reference to the immense 
 difficulty of the occasion ; and especially in a time when the 
 Protestant church deems active and earnest measures neces- 
 sary against her hereditary enemy, even in places where she 
 is superior to her adversary as to numbers, wealth, and in- 
 telligence. 
 
 " i cannot deny that, during the last half year, the thought 
 has often occurred to me that I, also, shovdd remove from 
 this place, and seek some sphere of operation where so gi- 
 gantic impediments ihight not oppose my work ; but then, I 
 think, he is no brave soldier who retires from battle when the 
 heavy gims begin to play. At the same time, the Lord of 
 the church shows forth his power in the midst of us with 
 wonderful manifestations of his love. Our schools increase 
 and multiply with unanticipated rapidity. From sabbath 
 to sabbath the church [in Oberschiitzen, where the writer is 
 pastor] is becoming more and more crowded, so that we must 
 enlarge the building, although we have a service every day 
 of the week, and two on Simday. The church in Ober- 
 
A LETTER FROM HUNGARY. 217 
 
 scliutzen scarcely numbers 1,300 souls, yet I will venture to 
 assert, no churcli in Europe brings nobler offerings of libe- 
 rality and love for schools, cburcli purposes, and benevolent 
 objects in general. With 8,000 gulden (800/.) we com- 
 menced this spring, a building estimated at 30,000 ; we our- 
 selves can hardly comprehend how it was, but the building 
 is nearly finished. God has wonderfully assisted us. We 
 have, indeed, still a debt of nearly 20,000 gulden, and we 
 hope that our brethren in the faith will assist us in this 
 matter. I must, however, confess that I have always found in 
 this church such earnestness, alacrity, and steadfastness as 
 can rest on the word of God alone, ' I will never leave them, 
 nor forsake them.' Sir, lay to heart the condition of your 
 Hungarian brethren ; lay it upon the hearts of others ; come 
 vigorously to our help, for the last fearful decisive moment 
 hangs over the heads of four milKons of your Protestant 
 brethren in this land. Let it be the work of the evening of 
 your life to make your influential position the means of 
 saving and blessing so considerable a part of the Protestant 
 church of Europe. Lift up your voice for us a voice which 
 millions will hear with joy. 
 
 " Once more let me recommend to your love, also, the poor 
 church of Schmiedraidh. There we have at last succeeded in 
 getting a roof on the church and the school-house ; the 
 walls of both had suffered much from the weather. Seek, 
 beloved brother, to direct the sympathies of your brethren 
 to the state of this poor church. I conclude this letter with 
 a heavy but hoping heart ; and I shall encourage the thought 
 that you will refresh us with a consolatory and sympathising 
 answer. Accept, my beloved friend, my best wishes, and 
 remember me kindly to your dear family. 
 
 " Yours truly, 
 
 " F. L. KUHNE." 
 
 January J 1th, 1853. 
 
WHOM THE GODS LOVE DIE YOUNG. 
 
 XIII. ^''Oi' T Osol <pi\eov(n, vtavlaKog TeXtvra. 
 
 The sentiment of Scripture is quite different, and is based 
 on the principle that life is a blessing, and that death in all its 
 forms is the triimiph of the enemy and the completion of the 
 curse. One of the ten commandments is enforced with the 
 promise of long life. The death of young people, and especially 
 of children, is the fullest and most melancholy evidence 
 that the whole structure of our nature is deranged, and the 
 whole fountain of our being poisoned and polluted at its source. 
 Christianity is the religion of life, and teaches us to value the 
 one we have, and anticipate the one to come. Hence in un- 
 christian and heathen lands, life is little cared for by the 
 public laws. The value of the soul and its expectations for 
 the future being known, it is natural that we should attend to 
 the means of improving and adorning it. Heathenism presents 
 no object worth living for before our minds, and hence life 
 loses its value, and man approximates the brute creation. It 
 is no doubt better to die young than live long in the service 
 of sin and the wicked world ; but death is rarely present to 
 the minds of the healthy, and where it is so I believe 
 it is always painful, for of all things known to the soul of man 
 the most dreadful and disagreeable is death. It is the last 
 enemy that is to be destroyed, and come as it may we con- 
 template it as an enemy and never as a friend : as a great 
 evil which we will bear and triumph over for the sake of the 
 glories beyond it. The means of its reaching us is sin, and 
 the author of it is the devil, and the aboKsher of it is the Son 
 of God, who came to destroy the works of the devil ; and the 
 cold clammy touch of it is only tolerable because we believe 
 in one who is the resurrection and the life. Is it not our 
 duty to meditate constantly on death ? By no means, dearly 
 
AMBROSIUS* EASTER HYMN. 219 
 
 beloved, except you intend to become altogether gbostly and 
 melancholy. 'No, set your affections on things above, think of 
 the Father Almighty, who draws you by his love on the 
 risen and glorified Hedeemer, the conqueror at the heavenly 
 throne on the Holy Ghost, the quickener, the Lord and giver 
 of life on the triumphs of the martyrs, on the zeal of the 
 apostles, on the certain victory of faith. By so doing the 
 heart becomes cheerful and thoughtful, composed and resolute, 
 thoroughly furnished unto all good works. Resurrection, and 
 not death, is the hope of the church, and the more we con- 
 template the final triumph of the Redeemer, the more shall 
 we be penetrated with his mind and spirit. And if it helps 
 your devotions, sing with Saint Ambrosius over the victory 
 of the Redeemer, 
 
 HYMNUS PASCHALIS. 
 
 Aurora luce rutilat, 
 Coelum laudibus intonat, 
 Mundus exultans jubilat 
 Gemens infernus ululat. 
 
 Cum rex ille fortissimus 
 Mortis confractis viribus 
 Pede conculcans tartara 
 Solvit a poena miseros. 
 
 Ille qui clausus lapide 
 Custoditur sub milite, 
 Triumph ans pompa nobili 
 Victor surgit de funere. 
 
 Solutis jam gemitibus 
 Et infemi doloribus, 
 " Quia surrexit Dominus" 
 Resplendens clamat angelus. 
 
220 THE VICTORY THAT OVERCOMETH THE WORLD. 
 
 OSTERLIED. 
 
 Des holden Tages Schein erglimmt 
 Zu seinem Preis der Himmel stimmt, 
 Die Holle heult, da sie ihn schaut, 
 Auf hiipft die Welt und jubelt laut, 
 
 Des starken Konigs Siegerschaft 
 Bewaltigte des Todes Kraft ; 
 Sein Fuss zertrat der Holle Thor 
 Und die Gefauguen geh'n hervor. 
 
 Den eingesargt im Felsenschacht 
 Ein Haufen Soldner hielt bewacht, 
 Er schwang sie auf aus Grabesnacht 
 Wie Morgenlicht in Siegespracht. 
 
 Hellglanzend reif ein Engel aus ; 
 Bezwungen ist der Holle Graus ; 
 All irdish Leid ist abgestellt, 
 Erstanden bist du, Herr der Welt I 
 
 Raise up your thouglits and affections to Him, the prince 
 of life and conqueror of your enemies, and in seeing his 
 triumph you become victorious, for are we not members of his 
 flesh and of his bones ? His life, death, ascension, and glory, 
 are all ours as soon as we believe, and the less you trouble 
 your heart about other things, and the more you make Him 
 the centre of your affections, the more certainly and gloriously 
 shall you serve and glorify your creator here and in the world 
 to come. " This is the victory that overcome th the world, even 
 your faith." 
 
 Bonn, January l^th, 1853. 
 
THE FRUITFUL VINE. 221 
 
 XIV. nns ]S):iD Tnt:ri>^ ps. cxxvin. the fruitful vine. 
 
 A large family, especially if sons, is considered the greatest 
 blessing in the East. It was so among the ancient Jews 
 (Gen. xxxiii, 5, xlviii. 9 ; Ps. cxxvii. 3 ; Is. viii. 13.) The 
 Arabs describe the superabundant good fortune of a family- 
 man by the proverb 
 
 " She is in the family way, she is giving suck, and before 
 her are four." After we had passed the Jordan and came 
 among the wandering Arabs, we were constantly appealed to 
 by the sechildren of the desert for receipts and prescriptions 
 to procure children. Twins, if both males, are considered 
 in Damascus the height of good fortune, but if daughters, the 
 entire family is filled with consternation, and the father is 
 overwhelmed with grief ! This explains Jer. xx. 15, and John 
 xvi. 21. Indeed the Jewish customs are the customs of the 
 East at the present time. The desire for children, the way of 
 carrying them (on the side, breast, and shoulder), the mode of 
 managing and bringing th^m up, all remain as they were in 
 the days of old. (Gen xxi. 8 ; Is. xlix. 22.) Household Facts 
 in Moslem countries : 1. The wife is chosen, not for her 
 intelligence, virtue, or accomplishments, but simply for her 
 beauty hence a slave from the market is as good as any other. 
 2. Even in Moslem houses, where the husband is the sole 
 ruler and autocrat, four wives, with their slaves and children, 
 make occasionally a little stormy weather, as I have heard in 
 Damascus. 3. The husband can divorce the wife without 
 ceremony or cause assigned, except ^^^^ j4^ tJ * *^^- This 
 is, however, very little disgrace, and she is married again 
 in a few days. Thus they shift till those meet who suit each 
 other. 4. Obedience is the great dogma of the East ; the wife 
 
AECHITECTUIIE. 
 
 obeys, the son obeys, the slave obeys, the subject obeys. This 
 is both the law and the practice. Hence liberty, discussion, 
 independence, &c. are not needed, and not known. 
 
 Bonn, January 20th, 1853. 
 
 XV. ARCHITECTURE. 
 
 The pyramid, the arch, and the carpentry/ in stone are the 
 types, not only of various ages, but of the various nations 
 and natural characters. Look at Egypt with its pyramids, 
 sphynxes, obelisks ; at Syria with its massive ruins at Jerusalem, 
 Baalbek and Deir el Kulla the most massive and gigantic, 
 perhaps, in existence, and you can easily imagine something 
 of the times, characters, and feelings which produced them. 
 These were the times of brute force, stolid, stupid, unques- 
 tioning obedience, when the many kissed the dust before the 
 one ; slavery, tyranny of the most brutal kind, brutality, 
 hard labour, Baal worship, gross materialism, characterise 
 all the aeras of colossal architecture in all nations ; bulk 
 takes the place of beauty, force overpowers the idea of form. 
 
 Look at the Colosseum in Rome. It is the type, the image, 
 the very picture of that great conquering nation. It is built 
 for all time, the most massive, the most durable ever built 
 by human hands. See those walls, those eternal arches of 
 Roman bricks, towering on high gigantically towards heaven, 
 and you have an idea of a strong ruling conquering race ; 
 their power terrible, their wealth enormous, their conceptions 
 simple, but terrifically sublime and energetic. So speak all 
 their public works their temples, their bridges, their roads, 
 their baths, and their palaces. There is no variety, no play- 
 ful imagination, no artistic combinations of form, beauty, 
 
arrangement, proportion, harmony there is simplicity, 
 durability, majesty, and strength. Such was the nation ; an 
 iron race, breaking and stamping the earth under their feet 
 (Dan. vii. 7). Simple, earnest, of few ideas, but these clear, 
 definite, and deep-rooted. Such was Eome. 
 
 Look at Athens and the ruins of the Greeks. How different ! 
 You read at once subtilty, calculation, harmonious propor- 
 tion, the wisdom of Minerva and the elegance of the Graces. 
 There is nothing massive ; the noblest Grecian temples are 
 small ; not bulk but beauty, not strength but ideal elegance, 
 reveals the charapter of that crafty, imaginative, lying, phi- 
 losophical people. Genius is written immortally on all the 
 mortal remains of that wonderful classic and thinking race. 
 Rome is the history of force, Greece of thought, and thus the 
 two heathen historical nations, like the body and soid in one 
 living man, were necessary to the civilisation of the world. 
 The three historical nations are Rome, Greece, and Jeru- 
 salem. In the first we trace the development of action, in 
 the second the speculations of 'philosophy, and in the third, 
 you are led at every step to contemplate the majesty and cha- 
 racter of Ood. Thus we are led from the outward to the 
 inward, and from that to the Creator ; and matter, mind, and 
 God, become the types of the progressive development and 
 civilisation of the himian race. 
 
 Bonn, January ilst, 1853. 
 
 XVI. TRACTS. 
 
 The distribution of tracts has been very great during this 
 month, and the consequences seem to be great and serious. 
 About three thousand tracts of an earnest, awakening, if not 
 
224 QUESTIONS FOR THE POPE. 
 
 of a controversial kind, have been freely given out among 
 Jews and Papists. The priests are furious, and, like the old 
 Baal-worshippers, leave nothing undone to show their zeal 
 against the true servants of the one God and the one Medi- 
 ator. Sometimes they tell the people that none dare have 
 the Bible at all ; then that only those of thirty years of age 
 or more are to be trusted with that dangerous book, when the 
 confessor allows it ; then all the Protestant Bibles are false, 
 corrupt, and heretical. We are denoxmced from the altars, 
 our tracts and books condemned, the people warned against 
 our houses, books, and schools. Such was ,the Papacy and 
 such it is. 1st. They admit and allow all reading of a light 
 and frivolous kind, novels, romances, stories, monkish legends, 
 miracles done by monks, images, pictures, relics, &c. They 
 may read all the abominations of a perverted and demoralised 
 and demoralising literature, all the immoralities of this and 
 other ages, anything, everything, only the Book of God 
 not. This is a true mark of the true church to keep the 
 "Word of God from God's children. 
 
 January 27th, 1853. 
 
 XVII. SERIOUS QUESTIONS FOR THE POPE. 
 
 Ist. How do you clear yourself from the suspicions cast 
 upon you in the following passages of Scripture ? 2 Thess. 
 ii. 4_10 ; 1 Tim. iv. 1, 3 ; 2 Pet. ii. 1, 3 (see Heb. x.) ; 
 Rev. xvii. 6, 5; and xviii. 9. 
 
 2nd. How does it come to pass that, when your rule was in 
 its fullest, most glorious vigour, the world was in the grossest 
 ignorance, barbarism, and tyranny? 
 
 3rd. Is ignorance the true sign of infallibility? Know- 
 ledge increased as your rule decayed, and diminished as your 
 power strengthened. 
 
QUESTIONS FOR THE POPE. 225 
 
 4t]i. Is it owing to your infallibility that Italy, Spain, 
 Portugal, and Austria, are so much superior as men, citizens, 
 and Christians, to England, Germany, and America? 
 
 5th. The Pope and the Popish bishops alone can confer 
 the gifts of the Holy Spirit by the laying on of hands. How 
 then does it come that the lands where they have the most 
 power, have the least of these gifts ? Can not your infallible 
 Pope do as much for Italy as the old heathen emperors did? 
 
 6th. How does it come to pass that you give indulgence to 
 Sabbath-breaking, profanation, and all conceivable violations 
 of the law of God, while you make indifferent actions, as 
 eating meat on Fridays, withholding honour from winking 
 dolls and statues, &c., as grievous punishable transgressions? 
 Is the law of Jehovah no rule for you ? 
 
 7th. Tell me, if you please, what power is described under 
 the symbol of Babylon, Rev. xvii. ? It has the following 
 characteristics: 1st. She must be a harlot. 2nd. She must 
 be a great harlot ; no common strumpet, but a bold, brazen- 
 faced, imperious harlot. 3rd. The kings of the earth must 
 be her paramours, such as the kings of Spain, Austria, and 
 Portugal, for example. 4th. The scarlet colour must pre- 
 vail in her attire. 5th. She must be very rich, and decked 
 out vdth great show and splendour. 6th. She must be full 
 of blasphemy against the truth. Word, and character of God. 
 7th. She must be drunk with the blood of the saints and 
 martyrs of God. 8th. She must be a mysterious power, 
 claiming the power of mystery, miracle, and prophecy 
 power over the present, the past, and the future power over 
 heaven, earth, and hell, and yet nobody can or dare ask 
 where this mysterious power lies ! 
 
 "Wh.en you have explained these seven questions, I shall be 
 prepared to ask your holiness seven more. 
 
THE PROTESTANT CHUECH IN HUNGARY. 
 
 FEBEUARY. 
 
 I. The Protestants of Hungary. II. The Prophetic Aspect of Christ's mi- 
 nistry. III. 'Apviov, 'Afivog li^2D- IV. The Character of the Ancient 
 Komans. V. German Professors ; their Character. VI. Jesus the Ark of 
 the Soul. VII. 'AyaTTjj ; Questions for the Pope. VIII. 6 v'log rov 
 'AvdpwTTOv ; the Brother. IX. De Nativitate Domini. 
 
 I. THE PROTESTANT CHURCH IN HUlIGARY. 
 
 "Bonn, Jan. 3, 1853. 
 " You have heard no doubt of the dangers which threaten 
 the Evangelical Church of Hungary ; and the cry for help 
 which breaks upon our ears from that suffering Church, 
 claims the sympathy of a Hollander, so much the more as it 
 reminds him of the former oppression of the Protestant 
 faith, and the noble act of assistance which his forefathers 
 rendered to that separated and suffering member of the 
 Reformed Church. It is known how gladly the reformation 
 of the sixteenth century was welcomed in Hungary ; how for 
 a time the victory was decided in favour of the reformation, 
 and only rendered doubtful again by a counter-reformation, 
 which the Jesiiits coromenced in craft, and ended in desola- 
 tion and blood; that, nevertheless, the majority of the nobility 
 in the first half of the seventeenth century were evangelical; 
 yes, even in the middle of the eighteenth century, at least 
 the half of the Hungarian population belonged to the Evan- 
 gelical Church. It is, however, equally well known, that 
 the treaty of peace at Yienna, 1606, and at Lintz, 1645, 
 which secured the Protestants fuU religious liberty, was by 
 the perverse interpretation of the apparently innocent clause, 
 
THE PROTESTANT CHURCH IN HUNGARY. 227 
 
 'Sine prejudicio religionis Catholicse,' in the document 
 itself, made perfectly useless, nay, even turned into a weapon 
 of attack against the Protestant religion. It is not forgotten 
 in Protestant lands how many hundreds of churches were 
 at diiFerent times taken from their brethren of the faith in 
 Hungary; how the terrors of death, imprisonment, and 
 desolation were suspended over them ; how their ranks were 
 thinned through flattery, bribery, and seduction, and especially 
 the ranks of the nobility, who represented and united them ; 
 how, in the persecution of the Church, from 1671 to 1681, 
 hundreds of evangelical ministers and teachers were removed 
 from their ofiices, banished, or even more severely punished. 
 Then it was that the Dutch hero, De Puyter, appearing before 
 Naples, 1676, set at liberty thirty evangelical ministers, who 
 were brought to the galleys. The continual persecution of the 
 Hungarian Church, went universally to the heart of all the 
 Evangelical Churches, who found themselves in a better po- 
 sition. Many evangelical lands founded stipendia at the Ger- 
 man and Dutch universities, for Hungary and Siebenbiirgen, 
 in order to preserve the evangelical faith; and during times 
 which we often at present look back upon as barbarous and 
 intolerant, the Austrian government never ventured to prevent 
 attendance at these foreign universities, nor to circumscribe 
 in this respect the liberty of its subjects. This was and is of 
 double importance to the Evangelical Church, inasmuch as she 
 is conscious that her strength lies in the purity of her evan- 
 gelical doctrine. It was reserved for the present century, 
 yes, even for the last years before 1848, to witness the 
 tyranny of Austria, in forbidding the Hungarians to attend 
 these foreign universities, by which one of the strongest 
 bonds has been broken, which hitherto had bound the Evan- 
 gelical Church in general to her Hungarian brethren. For 
 a number of years the Hungarians have been forbidden the 
 
 q2 
 
228 THE PROTESTANT CHURCH IN HUNGARY. 
 
 enjoyment of these ' stipendia,' to which they have a full 
 right. The miserable theological institutions in Austria, 
 itself, to which the Church was directed, could only be an 
 apparent compensation for so great a loss. There remained 
 still one institution in Hungary which held the EvangeKcal 
 Church together, and secured the advantages of a literary 
 education. They had a great number of gymnasia (academies), 
 fully sanctioned by the state, having the right of preparing 
 young men for the universities, freedom from military 
 service, and all other privileges of public recognised semi- 
 naries. The number of these high schools in Hungary and 
 Siebenbiirgen until 1849, was about 50 : at present all these 
 are threatened with destruction by a single blow. *A 
 system of school education in Austria' (now having the 
 force of law), which now lies before us, ordains as follows : 
 Section viii. Public and private gymnasia. 1st. The gym- 
 nasia are either public or private. 2nd. The public give 
 testimonials which the state recognises ; they have the right 
 to prepare and send young men to the universities ; and the 
 council of public gymnasia can send them candidates to fulfil 
 their year of trial (viz. : each teacher must teach a year in 
 one of these, before he is chosen to a school (gymnasium) 
 sanctioned by the state). The state determines whether the 
 gymnasium is public or private. This shall be regulated by 
 the guarantees which the schools can give for the performance 
 of their future duties. 3rd. All gymnasia which are not 
 public are private. The students in these schools, in order 
 to obtain legally sanctioned testimonials of being qualified to 
 enter the imiversities, must undergo an examination at one 
 of the public gymnasia. Section Ixxviii. 3. Private academies 
 have not the right of giving testimonials for universities ; 
 they must send their scholars to one of the public academies 
 to be examined. In order to obtain testimonials for the 
 
THE PROTESTANT CHURCH IN HUNGARY. 229 
 
 universities, all the scholars of the same private academy 
 must apply for examination at the same public one. Sect. 
 Ixxxvii. As tax for these testimonials, the scholars from 
 private have three times as much to pay as those from public 
 academies. Sect. Ixxxviii. The effect of these testimonials ; 
 only through these has any one the right to attend uni- 
 versities, or faculties of theology as ordinary hearers, as well 
 as the right to acquire those further privileges, which such a 
 course of study takes for granted (viz. : exemption from mili- 
 tary service, liberty of becoming pastors, teachers, physicians, 
 &c.). These testimonials are to be presented before the 
 students can obtain a right to any stipendia (bursaries) ; when 
 they come to the examination, which the university requires 
 before entrance ; when they wish for promotion ; when they 
 wish to acquire the right of citizenship ; and finally, when 
 they enter for the first time into the service of the state. Sect, 
 ii. The erection of academies. No school may take the name 
 of gymnasium or academy, which has not in all essential 
 points followed the prescribed regulations of the law. Sect, 
 iii. 1. Every man has a right to erect academies. 2. For 
 the opening of it, the sanction of the minister of public in- 
 struction is necessary, and he must be satisfied that the means 
 are provided for the support of the institution, for a number 
 of years, at least, with a high degree of probability, and that 
 the principles of the institution are in accordance with the 
 law. 3. The state can at any time close the academy when 
 the requirements of the law are violated. Sect. ix. The 
 academies, which are altogether, or, for the most part, sup- 
 ported by the state, are state- academies. 2. The academies 
 which do not belong to the state, are to be supported (with 
 or without government assistance) by the associations or 
 societies, or individuals whose academies they are. The 
 supporters of such institutions have the right to require 
 
230 THE PROTESTANT CHrRCH IN HUNGARY. 
 
 school-money from the scholars, to be applied to the support 
 of the schools. Sec. x. Along with the state academies, 
 bishops, clerical associations, lay-unions, other societies or 
 individuals, have the right to support the academies that 
 exist as heretofore, or to erect new ones. Sect. xi. 1. To 
 the public academies at present existing, belong a) all the 
 state academies ; b) those episcopal academies, and academies 
 of clerical and lay corporations, or of individual persons whose 
 testimonials have hitherto been accepted as legal in the 
 academies and universities of the Imperial royal hereditary 
 states, as soon as they shall have complied with the reqidre- 
 ments of the present law. 2. a) The ministry have the 
 right to take from the academies which do not belong to the 
 state, the privilege of sending yoimg men to imiversities, and 
 all other privileges when they deem it necessary for the good 
 of the rising generation, which is committed to their (the 
 ministry's) care. Sect. iv. The complete academy consists of 
 eight classes, in each of which the scholars must remain one 
 year. The upper academy consists of four, the under also 
 of four, and these together make the complete gymnasium. 
 According to Sect, vii., under academies may exist without 
 upper ones, but not the reverse. Sect, xciii. (1.) The amount 
 of instruction communicated requires in the complete gym- 
 nasium (Sect, xviii.) twelve regular masters, and in the under 
 gymnasium, six regular masters. The European languages 
 are necessarily included in this course of instruction. (2.) 
 One of these masters is the director of the institution. (3.) The 
 director in the complete gymnasixmi must give weekly from 
 eight to ten lessons, and in the \mder gymnasium from ten 
 to fourteen weekly lessons ; other teachers may not be com- 
 pelled to give more than twenty lessons in the week. Sect. 
 xviii. The course of instruction. (1.) Religion. (2.) Lan- 
 guages, a. Latin, b. Greek, c. Native language, d. Lan- 
 
THE PROTESTANT CHURCH IN HUNGARY. 231 
 
 guage of tlie crown-lands, along with the native language. 
 E. German language, if it be not contained in c. and D.,must 
 be taught, f. Other foreign languages. (3.) Geography and 
 history. (4.) Mathematics. (5.) ISTatural history. (6.) Physics. 
 (7.) Philosophical propaideutics. (8.) Calligraphy. (9.) 
 Drawing. (10.) Singing. (11.) Gymnastics. (2.) f. and (9.) 
 to (11.) are if possible to be included, but are not absolutely 
 necessary such is an extract of the new law. 
 
 "We must now observe, however, that the number of teachers 
 in the evangelical schools, hitherto enjoying the countenance 
 and sanction of the state, comes much short of that required 
 by the new law, nor is it for a moment to be supposed that 
 the Church of Hungary, in her present degraded condition, can 
 support the requisite number of teachers, according to the 
 present law. She has been too long oppres^d by the state 
 to be able to come up to these requirements. She has not 
 the requisite unity and strength. Only one single under- 
 g}Tnnasium, that in Oberschutzen, has been able to give the 
 government security for the requisite number of teachers. 
 This little Church of 1300 souls has, by that means, been 
 brought into deep debt and embarrassments of all kinds. 
 This is not the place to give a judgment on these new regu- 
 lations which, be they good or bad, can only be gradually 
 carried into effect. Enough, they are law, and according to 
 them the duty of serving in the imperial armies is extended 
 to all the evangelical gymnasia, with the single exception of 
 Oberschiitzen.* At the same time also it is decided, first, (A) 
 that with the exception of Oberschutzen no evangelical under- 
 gymnasixmi exists in the kingdom of Hungary ; that all other 
 old evangelical academies have no right to exist any longer, 
 so that except foreign assistance can be found the entire 
 
 This will necessarily drive the youth into the Popish schools. 
 
232 THE PROTESTANT CHURCH IN HUNGARY. 
 
 Hungarian Churcli, consisting of the Helvetian and Augs- 
 burgh Confessions, and numbering from three to four millions, 
 will not possess one single complete gymnasium. (B.) It 
 follows that the entire evangelical youth must either be turned 
 into the Catholic schools, or be deprived of all the higher 
 branches of education ; (C) and by this means the entire 
 Evangelical Church of Hungary must be reduced to an indis- 
 criminate mass of ignorant, uneducated plebeianism, without 
 that power of \mion and spirit of living operation which can 
 only be obtained through general intelligence and high edu- 
 cation. Second, on the other hand, however, it is also mani- 
 fest that if proper assistance can be given, a number of these 
 evangelical gymnasia have the hope of being able to comply 
 with the government regulations, and thereby to secure the 
 rights and privileges of public and fully sanctioned academies. 
 
 " According to all that we have yet heard, the attention of 
 the friends of Hungary should be directed to the Gymnasia 
 of Oherschutzen and Operates, inasmuch as they give the best 
 hopes of being able to support themselves; therefore the 
 central committee of the 'Gustavus Adolphus Society' de- 
 termined to support these two as much as possible. Stipendia 
 for philologists will also be requisite, who wish to finish their 
 studies at Vienna or elsewhere. 
 
 " For the sending and applying properly the gifts of 
 brotherly love, the most natural medium is the central com- 
 mittee already mentioned in Leipsic, under the address, ' Dr. 
 Grassmann, Leipsic,' if the brethren do not prefer sending 
 their gifts directly themselves. We hope that the work of 
 assistance which is begun in Germany (though without much 
 effect as yet), will go forward successfully, and that other 
 Protestant lands will also contribute to this work of Christian 
 benevolence. We look with special hope to Holland, where, 
 as we of the Evangelical Church of the Rhine well know, it 
 
THE PROPHETIC ASPECT OF CHRIST S MINISTRY. 233 
 
 was the custom of their faithful forefathers ' to do good unto 
 all men, but especially to those who are of the household of 
 faith,' and where, unto the present time, so many noble 
 members of the Evangelical Church imitate the pious example 
 of their ancestors. We salute you with the salutation of 
 respect and Christian love. 
 
 " The Rev. Dr. Bleek, Professor of Theology and 
 Counsellor of the Eoyal Consistory. 
 
 " The Rev. Dr. Hassi, Professor of Theology. 
 
 " J. Klein, Esq., Director. 
 
 " The Rev. Dr. Dorner, Professor of Theology and 
 Counsellor of the Royal Consistory. 
 
 " The Rev. Professor Rathe, Professor of Theology." 
 
 The above-mentioned brethren put the foregoing document 
 into my hands to translate and send to England, if I thought 
 such would be useful for the Hungarian brethren. May God 
 grant that these times of affliction for the Protestant Church 
 in Hungary, may also be a time of refreshing and revival 
 from the presence of the Lord. 
 
 Bonn, February Ath, 1853. 
 
 II. THE PKOPHETIC ASPECT OF CHEIST'S MINISTRY. 
 
 Our Lord gave various and important prophecies during his 
 public ministry (John xiii. 19, xiv. 29). Indeed his whole work 
 stands in the closest and clearest connection, both with the 
 past and the future. Consult the following passages : Matt, 
 xii. 40 ; xvii. 22 ; xx. 18, 23 ; xxiv. 2, 10 ; xxvi. 21, 32, 34 ; 
 
234 THE LAMB OF GOD. 
 
 Mark ix. 31 ; x. 32, 39 ; xiii. 2 ; xiv. 18, 27, 30 ; xvi. 17; Luke 
 ix. 22; xiii. 33 ; xviii. 31 ; xix. 43 ; xxi. 6; xxii. 21, 31 ; Johii 
 ii. 19; vi. 70; xi. 23; xii. 23; xiii. 18, 38; xiv. 16, 26; xv. 26; 
 xvi. 2, 32 ; xxi. 18 ; Acts i. 5, 6, 8. We mention particularly 
 I. Prophecies concerning himself, John iii. 14. His death, 
 resurrection, and ascension, as well as his second coming, are 
 foretold in these Scriptures. II. Prophecies concerning Im 
 Church ; the persecutions of his followers, the assistance of the 
 Spirit, the spread of the gospel, and the final triimiphs of the 
 faith. III. Prophecies concerning particular persons and 
 things. Nathaniel, John i. 51. Mary, Matt. xxvi. 12 ; Mark 
 xiv. 8. Judas, Matt. xxvi. 25. John, see and compare, John 
 xxi. 22, 23 ; Matt. xvi. 28 ; Mark ix. 1 ; Luke ix. 27. Peter, 
 Matt. xvi. 18, 19. Jerusalem, Mark xiii. 2 ; Luke xix. 44, 
 xxi. 6. False prophets. Matt. xxiv. 5. Concerning the Jewish 
 nation. Matt, xxiii. 34 36, compare Matt. xxiv. 34 (^ y^vio. 
 avTt], viz., the wicked Jewish race or nation the nation as a 
 perverse, obstinate race, PhU. ii. 15, yivm)- Thus it is mani- 
 fest that the person, and work, and word of the adorable 
 Redeemer stand in the closest connection with the Church's 
 future ; and that the ministry of reconciliation in all ages, if 
 it be a continuation of Christ's, must have also a future aspect 
 to which the eye of suffering hope may be directed. 
 
 February 10th, 1853. 
 
 lll.'Apv'iov, 'Afivog, lir^D 
 
 Jesus Christ, my adorable Redeemer, is the Lamb of God 
 which taketh away the sin of the world. He is the antitype 
 of the Jewish sacrifices, in whom they are all completed and 
 perfected, to whom they aU pointed, and for whose most 
 
THE IAMB OF GOD. 235 
 
 wortliy sacrifice upon the cross they were intended to prepare 
 the way. This stupendous sin-offering of the person of the 
 God-man reveals to my heart at the same moment the enor- 
 mity of sin and the eternal mercy of the sin-forgiver. O, 
 my God ! fountain and source of life, peace and rest to a 
 weary creature, I come to thee. My guide is thy blessed 
 Spirit, my path is the way of holiness the new and living 
 way, my passport is the sacrifice of the cross. Cover me 
 under the shadow of thy wings, and let my longing spirit 
 find its rest and home in thee. I accept, O God, with my 
 whole heart and mind, the Lamb whom Thou hast provided, 
 and I seek no other way of access to Thee. He is my Lord 
 and my life, and to Him and for Him I willingly dedicate 
 my entire service and my undivided strength. 
 
 'Afivog Qeov, hear my cry ! 
 Weary, sin -oppressed I lie, 
 Turn to me thy pitying eye. 
 
 'A/ivoc Qeov, sent of God, 
 Bearer of the sinner's load, 
 Take me to thy blest abode. 
 
 'A^voQ Qeov, dying friend ! 
 Thou wilt heavenly succour send ; 
 Thou wilt love me to the end. 
 
 'Afivoe Qeov, living head, 
 Prince victorious from the dead, 
 Let me in thy footsteps tread. 
 
 'Afjivoe Qeov, throned on high, 
 Ruler of the starry sky, 
 Bend on me thy pitying eye. 
 
 Bonn, February \2th, 1853. * 
 
236 THE ROMAN CHARACTER. 
 
 IV. THE KOMAN CHARACTER. 
 
 I. The Romans were an eminently practical nation and did 
 not, like the Greeks, enter the misty regions of philosophy 
 and metaphysics. Their works, their inventions, and their 
 enjoyments, all bear the stamp of an earnest, resolute, prac- 
 tical people. 
 
 II. They were a grave nation (as characterised by their own 
 word, " gravitas.") Rome, the proud capital and metropolis of 
 the world, was the grand ideal of the Roman fame and glory. 
 She ruled the world, she gave the law to conquered nations, 
 she was the proud eternal, everything that belonged to her 
 was important, and the Roman people, thoroughly identified 
 with the history and majesty of the state, felt their import- 
 ance ; and this consciousness of power gave to the individual 
 a tinge of the character which belonged to the whole. They 
 were not talkers like the Greeks, nor dancers like the French, 
 nor dreamy and enthusiastic like the Orientals. They were 
 a grave, rigid, steady people. Their language is stifi", lofty, 
 and formal. Their armour is ponderous, the tread of their 
 battalions shakes the ground; their will in life and in death 
 is strong and earnest, "Temorituri salutant," and they march 
 resolutely on to Orcus. They respected treaties, they de- 
 fended their alKes, and showed through their entire history 
 the gravity of a proud conquering nation. 
 
 ni. Their character was very much formed and moulded 
 by their religion, which though signally impure and incon- 
 sistent, shed nevertheless, through the mass of the nation, the 
 feeling of supernatural and controlling powers. Their gods 
 were inseparably united with the glory of the nation, and 
 the celestial and terrestrial embraced one another, even 
 intermingling in the business of private life, and in the 
 public offices of the state. Thus their pliable polytheism 
 
GERMAN PROFESSORS. 237 
 
 became the mystical band (religio), by which, as well as by 
 arts and arms, the provinces were united to Italy, the 
 Romans bound to their metropolis, and Rome connected with 
 the providence and glory of the immortal gods. This tinged 
 their entire political life with glory, their history become a 
 providence, their heroes were deified, and supernaturalism, 
 like a canopy of starry magnificence, encircled the land. 
 Hence their ideas passed over the boundaries of time, and lost 
 themselves in longings after eternity; their causeways ran 
 to the ends of the earth ; their bridges, temples, and national 
 monuments were built for eternity, and dedicated to the 
 gods; while the immortal ruins which in the provinces, and 
 in the capital, attract the notice of the traveller, confirm the 
 statement of Cicero, that religiousness was the main charac- 
 teristic and best support of the Roman people. 
 
 Bo?m, February ISth, 1853. 
 
 v. GEEMAN PROFESSORS 
 
 The influence of the German professors is very great in 
 this land, and if it could be altogether and unitedly brought 
 to bear on any one object, its efibrts would be irresistible. 
 In the English Church and nation there is the bench of 
 bishops to trim and steady, if not to direct, public opinion ; 
 in Scotland we have our assemblies, and various church- 
 courts ; in Germany, in Protestant Germany, they have 
 nothing but the universities. We observe, 1st, that these 
 professors are, perhaps, the most modest, unassuming, as well 
 as the most learned body of men in existence. They have in 
 general very small salaries, and their life is continual labour. 
 2nd. They are theologically divided into various schools. 
 
238 GERMAN PROFESSORS. 
 
 whicli hate each other cordially, and are sure to find a thousand 
 causes and occasions for perpetuating their literary feuds. 
 You have some, nearly orthodox, in our sense of the word, (if 
 we except the article of Inspiration,) others tremhling on the 
 very brink of heathenism, with a number of distinct but less 
 clearly defined sections to fill up the intervening chasm. 
 These various schools have their names, their periodicals, and 
 their admirers. 3rd. Theological dogmas and opinions are 
 looked upon, not so much in the light of orthodox and here- 
 tical sentiments, as questions of literary speculation, which 
 like aU other subjects whatever are to be brought to the 
 touchstone of reason and xmsparing criticism. There is 
 nothing here beyond attack. If political discussion is for- 
 bidden, the Germans make ample amends by their violence 
 and freedom in religious controversy. Their language suits it, 
 their habits are studious and contemplative, and there is no 
 public authority to control them. They have neither bishops 
 nor general assemblies, and the spirit of the nation will 
 accept and reward with its applause a weU- written learned 
 book on any side of any subject. The author of a reaUy 
 learned work will speedily be dubbed a professor in some 
 university or other, whatever may be the nature of his reli- 
 gious opinions. These men are always earnest and solemn in 
 their demeanour, and in their wildest theories and specula- 
 tions seek to contend only for the interests of truth. They 
 have none of the lightness and flippancy of the French. 
 Yoltaire and Strauss are real types of the nations, as well as 
 of the varieties of infidel opinion. 
 
 Bonn, February l&th, 1853. 
 
THE AKK OF THE SOUL. 
 
 VI. THE ARK OF THE SOUL. 
 
 r The true refuge of the soul is Christ. There the weary 
 
 finds rest, and the poor, dejected, worn-out prodigal a home. 
 To think of Christ, to be able to think of Him, is noble, and 
 brings the soul into fitness for holding fellowship with Him. 
 The heart must enlarge its narrow bounds to take in the 
 glorious, all-absorbing idea of the God-man, which, as it 
 gains more and more the mastery in and over us, refines the 
 feelings and purifies the conscience, while the delighted and 
 expanding soul rises on the wings of faith and love to com- 
 munion with the great, the glorious, and the holy God. 
 Jesus is the central point of faith, the keystone in the arch 
 of the sinner's rainbow, which ever and anon sheds its many- 
 coloured radiance over the clouds and tempests of life. He 
 is the meeting-place between the finite and the infinite, 
 where the creature and the Creator come into contact. He 
 is more, he is the bridge by which the soul may safely pass 
 the gulf which separates eternity from time, the visible from 
 the invisible world. God-man is the great conception of all 
 revelation, the wonderful and eternal design of Jehovah for 
 manifesting Himself, without which the creation were shorn 
 of its dignity, and the character of the Deity bereft of its 
 most splendid illustrations. This is the basis of election, of 
 redemption, and of the Church ; the fountain, out of which 
 the stream of beneficence flows, from the unapparent God- 
 head, to the Church, the human race, and the whole universe. 
 Here the sinner finds a rock to rest upon, which can resist 
 the ocean surges of eternity, and sustain him in the midst of 
 dissolving worlds. Here is a sin-sacrifice worthy of God, 
 and capable of making man worthy too ; where holiness and 
 mercy, and aU the attributes of the Judge and the Father 
 meet in the rainbow of gospel-hope, which bespans and pro- 
 
240 QUESTIONS FOR THE POPE. 
 
 tects the world. His life, his work, Ms death, were perfect, 
 and he that believeth in him shall never be confounded. 
 
 " Kock of ages, cleft for me, 
 Let me hide myself in thee." 
 
 Bonn, February ISth, 1853. 
 
 VII. QUESTIONS FOR THE POPE. CHAEITY. 
 
 It is admitted, even by your holiness (o avOpio-rrog rrjc 
 a/jiapTiag, ^ Thes. ii. 3), that charity (ayaTrr/) is a noble 
 virtue. It is recommended and enforced in the word of God; 
 the apostles and martyrs practised it. You have established 
 the community called the Sisters of Charity, and you will 
 not, perhaps, think the less of this virtue because it is rare. 
 
 Quid est fides? quod non vides. 
 
 Quid est spes? futura res. 
 
 Quid est cbaritas? in hoc mundo raritas. 
 
 Is it charity which leads you, with your cardinals, to in- 
 dulge in wealth, splendour, state, carriages -with the famous 
 S.P.Q.R. upon them, palaces, crowns (not of thorns), jewels, 
 purple, and imperial garments (Rev. xvii. 4), and everything 
 which can possibly lead to luxury and pride ? Out of pure 
 charity to the poor, it is, no doubt, that you have established 
 throughout your dominions such a imiversal system of lot- 
 teries and gaming, by which such copious streams of wealth 
 flow into the pockets of the priests and monks ? It is, no 
 doubt, the same charity which leads your infallible holiness 
 (o vioc t7/c aiTuAuaq, 2 Thes. ii. 3) to establish and license so 
 many brothels, being a revised and improved edition of an old 
 heathenish and imperial tax which I forbear to name ? Please 
 
QUESTIONS FOR THE POPE. 241 
 
 tell me how many Italians (1.) your charity for the souls of 
 men has led you to banish from their country ? (2.) How 
 many are now in the dungeons of Rome, owing to your 
 charitable compassion for their everlasting welfare ? ^they 
 have time to meditate, their thoughts are free, and they 
 have no Bibles to contaminate their minds. (3.) How many 
 have you tortured, suffocated, starved, burned, or otherwise 
 put to death, out of pure charity, since you ascended the 
 throne ? It is this same charity, undoubtedly, which in- 
 duces you to establish so many stations, pillars, pictures, wink- 
 ing virgins, and masses for the dead, at the rate of 2s. Qd. 
 a piece ; aU of which have the double advantage of emptying 
 the purgatorial prisons and filling your exhausted treasury ? 
 You say charity begins at home, and you are right. Self- 
 love is far from selfishness, and the more money you get 
 the less will your slaves have to misspend. You mercifully 
 remove the causes of human evils. Some wrest the Scrip- 
 ture to their own destruction, and therefore you lock them 
 up ; some abuse liberty, and you therefore mercifully remove 
 it from your dominions ; many desecrate the Sabbath, and 
 therefore you charitably give permission to break it ; holi- 
 ness is a difficult attainment, which people are, in general, 
 not disposed to seek, and you charitably get them a passport 
 to heaven without it ; many children are disobedient, many 
 fathers incompetent instructors, many families are scenes of 
 discord and confusion, but you, happily, cut up the evil by 
 the roots in your doctrine of celibacy ; bonds, vows, and 
 oaths are sacred, and difficult to be kept, but your benevo- 
 lence can dispense with the obligation. Thus your charity 
 and human heartedness are great, and deserve commendation ; 
 in the mean time be pleased to answer me the following 
 questions : 
 
242 THE SON OF MAN. 
 
 Ist. Whether is ambition, licentiousness, persecution, or 
 idolatry the besetting sin of the popes ? 
 
 2nd. How can I be assured that what you forgive on earth 
 will be forgiven in heaven ? 
 
 3rd. AVhich cardinal was it, who, when asked how many 
 masses would release a soul out of purgatory, answered, 
 " How many snow-balls would it take to heat an oven ?" 
 
 4th. Can you tell me which race of kings or princes have 
 been the most wicked, luxurious, and inhuman which the 
 world ever saw ? 
 
 5th and lastly, for the present. Can you tell me, as the 
 infallible guide and governor of the nations (Rev. xiii. 7), 
 the true interpretation of the man of sin, the son of per- 
 dition, the great hypocritical bachelor (1 Tim. iv. 2, 3), the 
 scarlet- coloured whore, and the mystical Babylon ? 
 
 Bonn, February 2dth, 1853. 
 
 Vni. O vtoc TOV avOpOJTTOV. 
 
 Lord Jesus, my saviour and my king ! Thou art the son 
 of man, and under this endearing name I delight to con- 
 template thee. Thou didst not forsake the fallen and pol- 
 luted race, when sin had separated them from God, but hum- 
 bled thyself to our sorrowful condition. 0, my prince and 
 saviour, what shall I render to thee for all thy love ? Thou 
 art my brother, my kinsman-redeemer ; and my weak, weary, 
 and fainting heart turns from self and sin, and the whole 
 world, with confidence to Thee. Thou seest me with a 
 human eye, and with a human ear hearest my prayers. Thou 
 wast a child, a man, a sufferer, a dying lamb, that we poor 
 perishing mortals might see in thy life and death the tokens 
 
DE NATIVITATE DOMINI. 243 
 
 of tMne own and thy Father's immeasurable love. holy 
 Lamb ! O blessed Redeemer and Mediator, how unworthy 
 am I of thy love or compassion ! 0, be thou my aim, my 
 object, and my end ! To thee let me dedicate my life, and 
 all that I have and am, for time and for eternity. In thee I 
 see God's image restored, as well as my own sin- stained 
 nature glorified with the strength and beauty of immortality. 
 In thee I see the law bereft of its terrors, death robbed of 
 its sting, which is sin, and the thunders of an imknown and 
 angry Creator turned into the voice of a loving and benignant 
 Father. 
 
 " A pilgrim tbrough tliis lonely world, 
 The blessed Saviour passed ; 
 A mourner all his life was He, 
 A dying lamb at last. 
 
 " That tender heart tbat felt for all, 
 For all its life-blood gave ; 
 It found on earth no resting-place. 
 Save only in the grave. 
 
 " Such was our Lord and shall we fear 
 The cross with all its scorn ; 
 Or love a faithless evil world, 
 That wreathed His brow with thorn ?" 
 
 Bonn, February 2bth, 1853. 
 
 IX. DE NATIVITATE DOMINI. 
 
 " Puer natus in Bethlehem, 
 Unde gaudet Jerusalem. 
 
 Hie jacet in prsesepio 
 Qui regnat sine termino. 
 
 r2 
 
DE NATIVITATE DOMIKI. 
 
 Cognovit bos et asinua 
 Quod puer erat Dominu3. 
 
 De matre natus virgine, 
 Sine virUi semine. 
 
 Sine serpentis vulnere, 
 De uostro venit sanguine. 
 
 In came nobis similis 
 Peccato sed dissimilis. 
 
 Ut redderet nos homines 
 Deo et sibi simUes. 
 
 In hoc natali gaudio 
 Benedicamus Domino. 
 
 Laudatur sancta Trinitas, 
 Deo dicamus gratias." 
 
 Bonn, February 2&th, 1853. 
 
MARCH. 
 
 ;. G. G. Geirinus. II. Thoughts on Missions. III. To the Memory of my 
 Son Edward; 1. Notice; 2. Wandering Thoughts; 3. Meditation and 
 Prayer; 4. He is not Dead but Sleepeth A Hymn; 5. Submission A 
 Hymn, Heb. xii. 10 ; 6. Jesus the Life ; the Revealer a Hymn ; 7. The 
 Elder-Brother, Heb. ii. 14, 15; 8. Edward; 9. The East; Associations. 
 IV. Walk in Love. V. The Week's Work. VI. Scripture Illustrations. 
 VII. The Pope's Love to his Neighbour. A True Story. VIII. The Hea- 
 venly Mansions, John xiv. 2, 3. IX. OUvet; a Look after Christ. X. 
 The Apocrj'pha ; its Errors. XL The Ringing of Bells. XII. Titles of 
 Honour ; a Supper Party. XIII. Longing after Jesus. XIV. The Grievous 
 Wound. XV. Good Friday ; 1. A Popish Custom ; 2. The Lord's Supper ; 
 3. Solemn Thoughts ; 4. Hymnus Pasehalis. XVI. The Tomb of Christ. 
 XVII. Travelling ; National Characteristics. XVIII. The Jews ; Recapitu- 
 lation. XIX. The Darkness before the Dawn a Hymn. 
 
 I. G. G. GERVINUS. 
 
 This celebrated man is before the courts of Baden on the 
 charge of treason. He wrote and published an " Introduction 
 to the History of the Nineteenth Century," and for this he 
 has been called in question by the authorities. The Introduc- 
 tion contaias only 181 pages, and the type is large ; but the 
 substance is of the most logical and condensed kind. He 
 follows the various streams of historical development in all 
 nations and ages, and asserts that the ancient law of Aristotle 
 is verified by universal experience "that political power 
 passes from the one to the few, and from the few to the many, 
 with the certainty and regularity of an ordinance of God." 
 This is the principle of his work, and with wonderful sagacity 
 and ingenuity he brings aU the great events of ancient and 
 
246 THOUGHTS O^ MISSIONS. 
 
 modem history to bear upon and illustrate it. The language 
 is in the highest degree calm, condensed, and philosophical. 
 He is no democrat. When he was inihe Frankfort parKament 
 he belonged to the moderate party. He is professor of history 
 in Heidelberg, and has written the best history of philosophy 
 in Germany or the world. He is, in his own line, generally 
 considered the most celebrated man in Germany. The charge, 
 of course, is that the book is calculated and intended to excite 
 disturbance, and lead to the overthrow of existing govern- 
 ments. It is not yet finally decided. The book is not for- 
 bidden in Prussia. In England, even conservative members 
 would, in their place in parliament, feel no hesitancy (if it 
 answered their purpose) in adopting the entire argument of 
 the book. De Tocqueville, the Roman CathoKc writer on 
 America, came to the same conclusion many years ago, and 
 without doubt the movements of the present political world seem 
 favourable to the principles of democracy. The opinion may 
 be right or wrong, but surely it is not punishable, much less 
 treasonable, to hold it. 
 
 Bonn, March Srd, 1853. 
 
 II. THOUGHTS ON MISSIONS. 
 
 Love, dearly beloved, is the sap that flows in the vine, the 
 blood that circulates in the body, the cement of the living 
 temple, the marriage-bond between Jesus and his Church, the 
 one law in grace, like gravitation in nature, by which every 
 department in the gospel economy is kept dependent on, and 
 in connection with, its living and glorified Head. He is the 
 light of the world, and it is natural that we should diffuse it ; 
 He is love, and having felt it we seek to proclaim it ; soldiers 
 
THOUGHTS ON MISSIONS. 247 
 
 of His cross, we pursue our noiseless way, and by victories over 
 ignorance and sin we add new provinces to His dominions. 
 His kingdom of grace is come, and the kingdom of His glory 
 is coming ; new and fresh powers are coming into the field, 
 while old tactics are passing away, and all things betoken the 
 dawnings of a bright and glorious future. The three leavens, 
 indeed, still work in the mass of human nature, as was to be 
 expected, and Herod, the Pharisees, and the Sadducees have 
 their successors, as well as Jesus Christ and his holy apostles ; 
 but the Christian nations are awake, the power of Islam is 
 crumbling to the dust, Judaism is shaken to its centre, and 
 the heathen world in India, Birma, China, &c., is opening to 
 the light of the gospel. The streams, too, of the races are 
 deepening and widening, and the Anglo-Saxon, with its 
 mission of liberty and love, is asserting its superiority, and 
 difiusing over distant continents and kingdoms, in our own 
 language, the wonderful inventions of these last times, and 
 the ennobling principles of a pure Christianity. May thy 
 kingdom come, Lord, and thy will be done on earth as it 
 is in heaven ! 
 
 Rich in mercy, God of love, 
 Send thy blessings from above ; 
 Let thy gospel, full and free, 
 Draw the weaiy soul to thee. 
 
 Grace can wash the crimson white ; 
 Grace can make the darkness light ; 
 Efficacious quickening breath, 
 Grace can break the sleep of death. 
 
 Roll the sea of mercy wide ! 
 Onward bear the rising tide ! 
 Till the name of Jesus sounds 
 Through the world's remotest bounds. 
 
48 NOTICE OF MY SON EDWARD. 
 
 Waft the name to distant lands ; 
 Loose the fetters, break the bands ; 
 Sound the trump of jubilee, 
 Jesus sets the captives free. 
 
 Bonn, March Ath, 1853. 
 
 -TO THE MEMORY OF MY SON EDWARD FYNN, 
 WHO DIED IN 1849. 
 
 March 9th, 1849, I received in Hamburg the news that 
 my eldest son was dead. The stroke was like a thunderbolt. 
 It was terrible and unexpected, and the health of my darling 
 boy had been strong and robust. He was bom in the parish of 
 Dundonald, in Ireland, carried as an infant with us when we 
 went to Damascus in 1842, and returned with us again in 1847 
 to Ireland. He remained with his mother in Ireland when I 
 went to Hamburg as Jewish missionary, and died in Dublin 
 of inflammation of the lungs, after an illness of a few days. 
 He was nearly seven years of age, and spoke the English, 
 Arabic, and French languages. William, my second son, 
 was bom in Beyrout, April 14, 1842, and died at the age of 
 three years. He was a very smart loving little boy. John 
 Turnly was bom in Damascus, July 31st, 1845, and died at 
 the age of eleven months. The Lord giveth, and the Lord 
 taketh away, blessed be the name of the Lord. Jesus is the 
 life, and we shall see Him in His glory, and the lambs of His 
 flock which he purchased with His precious blood. Let us 
 live in Him, for Him, and to Him for evermore. 
 
 " Mit ihm kommt neues Blut und Leben 
 In dein erstorbenes Gebein, 
 Und wann du ihm das Herz gegeben 
 So ist auch Seines swig dein." 
 
WANDERING THOUGHTS. 249 
 
 Yes, our dear little ones are not dead, but sleeping ; they 
 are in His blessed presence, where there is fulness of joy and 
 pleasure for evermore. Come, Lord Jesus, come quickly, and 
 end the dark dominion of death and the grave. 
 
 2. WANDERING THOUGHTS ; THE FIRST BURST OF GRIEF ; EDWARD. 
 
 Away, away, my child ! 
 God calls thee home ; 
 And I am left to suffer. 
 Distracted and alone ! 
 I will make no moan, 
 But in silence say, 
 Away ! my child, away ! 
 
 Away, my child, away ! 
 
 The Lord hath lent thee for a season, 
 
 Thy little day is spent, the joyful youth, 
 
 When childhood yields to reason ; 
 
 Away ! God calls thee home, 
 
 And I am left alone ; 
 
 Away, my child, away ! 
 
 Away, my child, away ! 
 
 The world where thou art gone 
 
 Hath better joys than this. 
 
 With God thy God alone, 
 
 Is true and perfect bliss ; 
 
 There, pillowed on the children-loving breast, 
 
 Nor giief nor pain can break thy peaceful rest. 
 
 Away, away, my child ! 
 
 We soon shall follow thee ! 
 
 Such is the stern decree 
 
 That death must follow sin. 
 
 We linger still outside the city gate, 
 
 Whilst thou, my son, enjoy' st the blissful state. 
 
 The heavenly fold within ; 
 
 Away, away, my child. 
 
250 MEDITATION AND PRAYER. 
 
 Away, angels are waiting, 
 
 With harps in their hand, 
 
 And in glory effulgent. 
 
 The Lord of the land 
 
 Stands ready to crown thee, redeemed hy his blood, 
 
 And welcome thee home to his Father's abode; 
 
 Then go, my sweet child, and though tears may be shed, 
 
 They are tears for the living and not for the dead ; 
 
 Away, away, my child. 
 
 3. MEDITATION AND PRAYER. 
 
 O, most mercifiJ and eternal God, look in pity and com- 
 passion upon my bereaved wife, and let not this heavy bereave- 
 ment press her down to the dust. Thou knowest aU her 
 wants and weakness ; give her the consolations of thy grace, 
 O God, and let her bow submissively to thy will. Preserve 
 and bless also my only remaining child, Lord my God, for 
 the sake of Jesus Christ, thy well beloved Son. Amen. 
 
 my son, Edward, my son, shall I never see thee again ! 
 No more press thy little hand, no more receive thy welcome 
 kiss ! Thou didst die far from thy father, and he knew not 
 of thy sufferings and death. He was forbidden the last sad 
 farewell of death, but he shall weep over thy grave, and 
 cherish the bright memory of thy sweet form and face till he 
 meets thee in heaven. 
 
 I call through the now desolate house, " Edward," 
 No sound is heard; but echo answers, " Edward." 
 
 One of the strongest ties that bound me to the earth is now 
 broken. It only remains that I serve and love the Lord 
 Jesus alone, with fresh energy and zeal. Death has no more 
 dominion over him, and he has promised us the victory over 
 death and all the enemies of our souls. Help me, God, to 
 fulfil this, my vow, for the sake of Jesus Christ thy Son. 
 
SUBMISSION. 261 
 
 4. "HE IS NOT DEAD BUT SLEEPETH." (a HYMN.) 
 
 The star of my hopes has gone down, 
 And the earth may resume what it gave ; 
 My Edward, my joy and my crown, 
 Is laid in a premature grave. 
 
 When the fountain of sorrow flows o'er. 
 And the father remains in his tears, 
 Let me love, let me labour still more, 
 Through all that remains of my years. 
 
 Not anger but grace guides thy hand. 
 My God and my Father above ; 
 And leads me to long for the land 
 Of the king and the kingdom of love. 
 
 I would not recall, if I could, 
 My son from the realms of the blest ; 
 Be it mine to improve as I should. 
 And bow to the sovereign behest. 
 
 It is a great reKef in trouble to be firmly persuaded that 
 the world is under the wise and holy government of God. 
 Sorrow loses much of its bitterness by tbe conviction that tbe 
 design is a gracious one, and we never submit so joyfully to 
 the appointed discipline and trials of this life, as when we 
 recognise in them the chastenings of a Father's love (Heb. 
 xii. 10). The Germans have a noble hymn on this subject, 
 which I shall render freely into English, in the same measure 
 with the original. 
 
 5. SUBMISSION. (a HYMN ; HEB. XII. 10.) 
 
 What God does is well done. 
 
 Who takes what he gave. 
 
 Says the mother in tears 
 
 By the newly made grave. 
 
 The sentence is holy ; the judgment is just. 
 
 Let the evil of sin be inscribed in the dust. 
 
JESUS THE LIFE, 
 
 What God does is well done, 
 
 Love shines through his might ; 
 Like the bow in the cloud, 
 Like the stars in the night. 
 And the pilgrim with burdens of anguish oppressed, 
 By the way has his manna ; in Canaan his rest. 
 
 What God does is well done. 
 
 The thorn and the rose, 
 
 The tempest of death, 
 
 And the sunny repose. 
 
 Are alike in the hands of all-merciful love. 
 
 The means to prepare us for glory above. 
 
 What God does is well done ; 
 
 The sky may be dark. 
 And rude waves submerging 
 The tremulous bark. 
 But fear not ; the sleeper will rise in his might. 
 To shed o'er the tempests his rainbow of light. 
 
 What God does is well done ; 
 
 On this we can rest. 
 That his ways are always 
 The safest and best. 
 Through the sea, or the storm, or the wilderness wild, 
 Let him lead me ! the Father is leading his child. 
 
 JESUS THE LIFE ; THE RE\'EALER OF GOD. (a HYMN.) 
 
 Jesus the word ! revealer of the unknown ; 
 God's image visible to mortal sight; 
 To a dark world by Satan overthrown. 
 Author and bringer of eternal light. 
 
 To thee we turn, to thee we come for rest, 
 Immortal sufferer ! though now on high ; 
 And John-like leaning on thy loving breast, 
 We calmly wait our summons to the sky. 
 
THE REVEAIxER OF GOD. 253 
 
 Death reigns ; and tearful eyes look up to Thee, 
 The conqueror, the king, the prince of life ! 
 Come ! is the cry of all, the bond, the free. 
 Lord Jesus, come, and end this mortal strife. 
 
 The ever asking but unsated grave; 
 The blood-bought church, betrothed yet widowed bride ; 
 The groaning world cries, Come ! those thou must save, 
 Almighty prince : and all is vain beside. 
 
 Yet would we seek the manna by the way, 
 The waters flowing from the smitten rock ; 
 The morning star before the break of day. 
 The fruits of peace before the battle shock. 
 
 All is now ready ; books packed, the house empty, and 
 there begins to creep over me that uneasiness which a man 
 feels when he breaks up the order of his former modes and 
 habits. Love, family affections, little thought of during the 
 last seven months, because hope was distant and study severe, 
 are now awakening with renewed vigour. Blessed be God 
 for what remains ! wife and child remain, but four are gone ! 
 God, have mercy upon me, and spare them to be my con- 
 solation in future years. O Edward, my son, my darling 
 Edward, shall I see thee no more ; thy gentle voice no more 
 welcome my return ! death, death, how I hate thee ! 
 how terrible sin must be, the cause and fountain of death ! 
 how we should love and adore Him, the Prince of Life, 
 who came to abolish death, and destroy the works of the 
 devil. Come, Lord Jesus, come quickly. Give us the 
 Quickener, as the earnest and the first-fruits of our eternal 
 inheritance. 
 
 Come, Spirit of life, from thy home in the sky. 
 
 And quicken on earth what is ready to die ; 
 
 And through the whole realm of the spiritually dead, 
 
 Let the power of thy life-giving presence be shed. 
 
254 JESUS THE LIFE. 
 
 Death breaks all hmnan attachments, but it strengthens 
 the Divine. The eye of faith brightens as the natural eye 
 grows dim ; and as one by one the human props and stays 
 leave us, we feel all the more confident in the guidance 
 and strength of our one human Divine Friend. He remains; 
 His love is immortal, and the deep silent breathings of 
 our souls should ever be, that we might love, serve, and 
 adore Him more and more. 
 
 Lord, fill my heart with pure desires, 
 
 Thy glory to proclaim ; 
 Zeal which thy dying love inspires, 
 
 A life-consimiing flame. 
 
 He never sends without giving the provision for the jour- 
 ney ; he calls and quaKfies for his work, and when we are 
 in sorrow and troubles, his mercies are ever varied and ever 
 new. His bow always appears in the cloud. I was much 
 comforted by the following lines, which appeared in a Ham- 
 burg newspaper, after the public authorities had prevented 
 me from preaching in the fields. 
 
 Kufe laut und schone nicht. Is. Iviii. 1. 
 Christus will ein Zeugness hahen. Mat. x. 27 33. 
 Wenn die Geistlichen vergraben. Mar. viii. 33. 
 O dann kommt ein Zorngericht. 1 Pet. iv. 17, 18. 
 Kufe laut und schone nicbt. 1 Cor. xvi. 22. 
 
 But the chief consolation for the sinner in life, or in death, 
 should and must be found in Jesus himself. All other joys 
 and comforts, how sweet soever they may be, are but the 
 little streamlets which are not deep enough to satisfy ; in 
 Him is the ocean-fulness of Jehovah's love ; and, what serves 
 most of all to satisfy our needy state and condition, this 
 fulness, laid up eternally in our elder-brother, is put at our 
 
THE ELDER BROTHER. 255 
 
 disposal from the moment in which we believe on Him, to 
 make us conquerors in the warfare against sin and Satan. 
 
 7. THE ELDER BROTHER. (a HY>IN. HEB. II. 14, 15.) 
 
 Thou great elder-brother on high, 
 
 Exalted a saviour to be ; 
 When the season of anguish draws nigh, 
 
 The heart turns for succour to thee. 
 
 We inherit the curse of the fall, 
 
 With its burdens of sorrow and shame ; 
 
 But the Lord and the lover of all, 
 In compassion took pait of the same. 
 
 With fears of the future oppressed, 
 
 And a burden of sorrow and dread ; 
 We long for some region of rest, 
 
 Less cold than the realm of the dead. 
 
 'Tis done ! the Redeemer, the life, 
 
 Who came in his mercy to save; 
 Has prevailed in the terrible strife, 
 
 And opened the gates of the grave. 
 
 'Tis done ! and the banner of love. 
 
 From the throne of the victor unfurled, 
 
 Invites to the kingdom above. 
 With an offer as wide as the world. 
 
 Thou great elder-brother on high, 
 
 Exalted a saviour to be ; 
 When the season of anguish draws nigh, 
 
 The heart turns for succour to thee. 
 
 The following lines were written to my son Edward, to 
 remind of the East, a few days before I got the news of his 
 death. He never saw them. He died full of faith and hope 
 in the Divine B/cdeemer. 
 
EDWARD. ^THE EAST. 
 
 8. EDWARD. 
 
 Seest thou, my child, yon star so hright, 
 
 As it leads thee along by its sUvery light ; 
 
 Jesus who loves thee is brighter far, 
 
 And guides thee to heaven like that silvery star. 
 
 Seest thou the lambkin gentle and mild, 
 Sportive and glad as a little child ; 
 Jesus who loves thee is tenderer still, 
 And died to redeem thee from every ill 
 
 Seest thou the glorious orb of day, 
 As it chases the shades of night away ; 
 Like Jesus who seeks little children to bless. 
 The sun of a system of righteousness. 
 
 Seest thou, my child, the living rock, 
 For ages resisting the tempest's shock ; 
 That smitten rock in the desert wild, 
 That rock is Christ is't not, my child ? 
 
 Thou hast seen in the land of the palm and tlie pine. 
 The stately stem of the sainted vine ; 
 Fit type, as the scriptures sweetly tell, 
 Of one who loved little children well. 
 
 With one other quotation, I shall finish these extracts 
 from my former journals. It refers me to the East, as most 
 of my meditations and studies do, and brings again to 
 remembrance the loss of my dear children. 
 
 9. THE EAST ; ASSOCIATIONS. 
 
 My heart turns towards the East and lingers there ! ' 
 For there the sweetest, holiest, memories be. 
 From field and forest, rock and mountain bare. 
 Of Him, my soul, who lived and died for thee. 
 
WALK IN LOVE. 257 
 
 My heart turns towards the East, for there sleep well 
 My dai'ling babes ; my son, the mother's pride ; 
 They sleep where Jesus met the murderous Saul ; 
 Most sacred spot to life and death allied. 
 
 My heart tiu-ns eastward ; morn, the glorious mom, 
 
 With roseate streaks is breaking from afar ; 
 
 And in the dawning glory one bright form, 
 
 Witii radiance crowned, shines like the morning star. 
 
 My Lord, my life, my king ! I welcome thee ! 
 Let nature breathe ! hope's banner be unfurled. 
 The lime draws nigh, the glorious jubilee. 
 When peace and righteousness shall fill the world. 
 
 O most merciful and faithful God ! I thank and praise 
 thee, for the blessed hope of seeing once more those whom we 
 love. Death does not divide for ever. I shall yet see those 
 dear children, whom thou didst give and take away. I know 
 and believe they are with thee, and that I have no reason to 
 sorrow, as those who have no hope. Life and immortality 
 have been brought to light in the gospel, and thy dear Son 
 will faithfully preserve the lambs of the flock. Hasten, O 
 God, the coming and kingdom of Christ, when all the sepa- 
 rated and scattered ones shall be finally nmited in the one 
 blessed fold of his everlasting love. 
 
 Bonn, March bth, 1853. 
 
 IV. WALK IN LOVE. 
 Eph. v. 2 ; CoL. IV. 5 ; Is. ii. 5 ; Eom. xiv. 13 ; 1 John it. 10. 
 
 The sweetest savour in the sight of God, is love ; therefore 
 Christ was most pleasing to God, because he oflFered up his 
 
258 WALK IN LOVE. 
 
 life for us sinners out of love. Therefore, those alone please 
 God, who walk in love as Christ did, and act towards their 
 brethren as he did towards us : those who are willing to 
 sacrifice themselves for their fellow-men, who have learned 
 to deny themselves what they most love, to avoid all appear- 
 ance of evil, and give no offence ; who do what grace makes 
 it possible to do, in order to edify, bless, and save their fellow- 
 men from destruction. Wilt thou kindle a sweet incense to 
 the Lord ? then let the flame of love burn in thy soul ; let it 
 spark up in works of love ; fan, feed, and increase it through 
 earnest prayer, constant exercise in acts of love, and through 
 a walk in the light of love without stumbling or giving 
 offence. What in the first Christians edified the Heathen 
 most ? Their love to one another and to aU men. "See how 
 they love one another," said they, when they saw the 
 Christians meeting one another, or assembled in the house of 
 prayer. No light shines so brightly, none glances so in the 
 eyes as the light of love, where there is no shade, no spot of 
 scandal or offence. All light is painted light, is darkness, 
 when it is not pure love. All the sweetness and appearance 
 of love is insipid and of bad savour before God, when it is 
 not edifying, active when it leads not to the walk of love 
 according to the Aoind and example of Christ. He who 
 despises any one man, or does not respect him, even should 
 he be, as Paul says, without, separated from the communion of 
 Christ, or a worldling, or a child of the devil, that man's 
 light is darkness, his love is a cold form, a mere north-light, 
 that twinkles indeed, but gives not heat. 
 
 Wer Briider liebt der liebet sich. 
 O seid barmherzig, briiderlich ! 
 Seid freiindlich und von Herzen klein ! 
 Ein Jeder woll' der Kleinste sein. 
 
THE week's regular WORK. 
 
 Herr Jesu ! unser Hen* und Haupt 
 An den das arme Hauflein glaubt, 
 Anf dich ist unsere Zuversicht, 
 Und unser Auge hingericht't. 
 
 Durch deine Gnade ganz allein, 
 Wird unser Wunsch gewahret sein : 
 Lass uus aus Gnad' in Gnade gehen, 
 Und als verbundene Mauern stehen ! 
 
 Bonn, March 6th, 1853. 
 
 v. THE WEEK'S KEGULAE WORK. 
 
 We rise at half-past five every morning, and go to bed at 
 eleven o'clock. This was rather early during the winter, but 
 in order to ensure it, I made arrangements with a gentleman 
 to come and talk English and German at that hour; thus 
 necessity came in to help virtuous resolutions. We breakfast 
 at half-past seven, dine at one, and take tea at six o'clock. 
 Immediately after breakfast and tea we have family worship. 
 The prayer is in German, but the reading in various lan- 
 guages. Sunday is my busiest day. From half-past nine 
 till half-past eleven is our English service ; the attendance 
 varies from fifteen upwards. In the summer it is much 
 larger. At a quarter before two the Sunday-school com- 
 mences, and continues till three o'clock. We have fifteen 
 teachers and 110 children. This is a new experiment. It is 
 doing weU, and is likely to be imitated in other places. 
 From three to half-past four we have our regular German 
 service. The attendance here is large and respectable. 
 From six to seven I go to the German church to keep up my 
 knowledge of German, and give a good example to others. 
 
 s 2 
 
THE WEEK S REGULAR WORK. 
 
 From seven to nine I spend in a prayer-meeting and conver- 
 sation with the Countess of Stierm, an excellent bed-rid 
 religious old lady. This ends my Sunday services. I am 
 generally very tired, and therefore well prepared for a sound 
 sleep. Monday is devoted to receiving visits from Jews, tra- 
 vellers, linguists, Orientalists, antiquarians, &c., and in the 
 evening, from seven to nine, I hold my regular lecture for 
 the Jews, on the whole subject of Orientalism and Bible 
 interpretation. This lecture is well attended, though not by 
 Jews, and I have many proofs of its being useful to both 
 Germans and English. It has continued regularly during 
 the last fifteen months, and is stiU one of the most attractive 
 points of our mission. Tuesday I read, write, visit, and pre- 
 pare; I answer letters, arrange tracts, assort Bibles, &c., for 
 the colporteur. Wednesday, at two o'clock, I have a German 
 class of the more advanced of the Sunday-school children for 
 teaching and expounding the Heidelberg Catechism; from 
 three to half-past four I have my English class, which con- 
 sists generally of about twelve or fifteen young people, who 
 wish fuller instruction in the principles of Christianity. The 
 parents and guardians come with them, so that the room is 
 generally well- filled, and I have many opportunities of speak- 
 ing a word in season. This class is generally considered one 
 of the most important and attractive of our meetings. From 
 seven to a quarter-past eight in the evening I hold my 
 German prayer-meeting, which is generally thinly attended. 
 On Friday, I have the meeting of a young-men's society in 
 the evening, and the other two days are given mainly to pre- 
 paration for the services, and the various purposes of the 
 mission. On Saturday the colporteur reads his report and 
 receives books and instructions. Thus there are regularly 
 eight meetings every week in our chapel, and of these four 
 are in German and four in English. This is the regular 
 
SCRIPTURE ILLUSTRATIONS. 261 
 
 work of every week, and being once mentioned need not be 
 repeated. There are, indeed, often extra labours which 
 necessarily arise in a mission, and cannot be particularly 
 specified. 
 
 bh^. >j-i:i^ inn 
 nipjp mi-is ni^i^ i); 
 
 For Sion's sake I will uot rest, 
 I will not hold my peace 
 
 Until Jerusalem be blest 
 And Judah dwell at ease ; 
 
 Until her righteousness return 
 As day-break after night ; 
 
 The lamp of her salvation bum 
 With everlasting light. 
 
 Bonn, March 7th, 1853. 
 
 VI. SCRIPTURE ILLUSTRATIONS. 
 
 The following passages in Matthew's gospel, I have found 
 occasion to illustrate from the manners and customs of the 
 East. Matt. i. 18 ; ii. 2, 11 ; iii. 4, 11, 12, 15 ; iv. 23 ; v. 1, 
 
 13, 14, 17, 24, 28, 31, 33, 34, 36, 47 ; vi. 5, 7, 17, 30 ; 
 viii. 12, 28 ; ix. 1, 2, 6, 17, 20, 23; x. 9, 10, 14, 27 ; xi. 17; 
 xii. 42 ; xiv. 6, 8, 10, 20 ; xv. 4, 26; xvi. 18; xvii. 3, 6, 21, 
 25, 34 ; xix. 24 ; xx. 22 ; xxi. 8, 34 ; xxii. 3, 11 ; xxiii. 7, 
 
 14, 24, 27 ; xxiv. 17, 41. Hence it appears that many difii- 
 culties in the holy Scriptures, if not the entire of them, are 
 owing to our ignorance. Hence it follows, also, that books of 
 travels, especially when the journeys are made in the East, 
 are great helps to the expositor, and that the travellers of 
 modern times, who have directed their attention to this 
 
262 THE POPE S LOVE TO HIS NEIGHBOUR. 
 
 matter, deserve the thanks of all the friends of the sacred 
 Scriptures. 
 
 Bonn, March 8th, 1853. 
 
 VII. THE POPE'S LOVE TO HIS NEIGHBOUR. A LITTLE 
 HISTORY. 
 
 The scene is the fair city of Brussels, the residence of 
 Albert, Archduke of Austria, and Governor of the Nether- 
 lands, for the King of Spain, Philip the Second. It is the 
 year 1597. The city had been long ago conquered, and all 
 the Protestants banished or killed. The sharp eye of the arch- 
 duke discovers a servant girl, who inclines to the doctrines 
 of the Reformation. She is brought, questioned, and confesses 
 that she is a Protestant. The Jesuits take her in hand, with 
 the hope of converting her to the doctrines of the Pope. She 
 will not, however, worship the Virgin Mary, or the saints, as 
 she is persuaded there is only one God, and one Mediator 
 between God and men. Instead of the purification of purga- 
 tory^ she will trust in the efficacy of the blood of Christ. 
 The mass, with aU its forms and ceremonies, has no charms 
 for her, as her Lord and Master never appointed it. She has 
 faith in the Son of God, and will not give it up, nor can the 
 windings of the Jesuits bend her clear firm mind from the 
 convictions of her himible, but immortal hopes. She is warned, 
 she is entreated, and she is threatened with shame and tor- 
 ture, and death. She can suffer, however, but she cannot sin. 
 Like Colonel Gardiner, she could say, "I am not afraid to 
 die, but I am afraid to sin." 0, most noble faith, most heroic 
 resolve ! But see, the crowds are gathering from all parts of 
 the city, and a strange, terrible feeling of wonder, amaze- 
 
THE HEAVENLY MANSIONS. 263 
 
 ment, and horror, creeps over the multitudes, and the hearts 
 of the stoutest tremble. They are Papists, indeed, but they 
 are men, and they would willingly turn from the fearful 
 sight, but the strange irresistible curiosity, so potent in the 
 human breast, leads them on. The grave is digged deep and 
 wide, and they know well what it is for. Anneke Hove is 
 there too ; she is, indeed, necessary for the occasion, and she 
 knows her doom. She wiU not recant, and the Jesuits must 
 have their revenge. The cofiin is opened, the young and 
 beautiful confessor of the faith is laid into it, and the lid 
 made fast. It is laid into the grave, and the cold earth 
 receives its warm, living victim, the mould is shovelled in 
 upon the coffin, and the young martyr of Jesus closes her 
 eyes to die. The multitudes return to their houses in silence, 
 or perhaps indignation, the Jesuits depart in triumph, and 
 set themselves to watch for fresh victims. The tender mercies 
 of the wicked are cruel. 
 
 VIII. THE HEAVENLY MANSIONS. John xiv. 2, 3. 
 
 0, sweet word of comfort, for all suffering and troubled 
 hearts on earth. He who understands that word in faith 
 must, in the most disconsolate condition, feel comfort, and in 
 discontentment, joy. So only can the Son of God, the Son 
 of eternal love, comfort. Such promises for everlasting Kfe, 
 who can impart? who can fulfil them? Therefore Thou 
 alone shalt have our entire hearts, thou preparer of our 
 glory, thou master-builder of the heavenly mansions, thou 
 messenger of the Father, who thine own self wilt take us 
 and introduce us into the crystalline diamond palaces. When 
 the poor weak heart thinks, where Thou art, there shall I be, 
 and as Thou art, so sublime, so glorious, so blessed shall I 
 
264 THE HEAVENLY MANSIONS. 
 
 become. When the heart comprehends that word in all its 
 fulness, in all its height and depth, then it almost dies under 
 the blessed glorious hope. Why wilt Thou have us with 
 Thee, so near Thee, and so near Thee for ever?* What in us 
 pleases Thee so well? What joy can we give Thee? Shall 
 we enhance Thy blessedness? Yes, we shall be the object of 
 Thy love, on which it can expend all its fulness; for no crea- 
 ture can so much need Thy love and kindness as we poor 
 weak sinners. Who can think of heaven without remem- 
 bering Thee and Thy promise with extatic joy? Heaven! 
 thou many-mansioned house of our Father, thou home of the 
 disciples of Jesus ! how beautiful art thou, when the words of 
 Jesus make thee bright before our eyes ! how beautiful art 
 thou, when we think of the mansions which His hand has 
 prepared for us in thee. Who can satisfy himself in gazing 
 at thee even from without? What then must it be within? 
 
 " There is a land of pure delight 
 Where saints immortal reign ; 
 Eternal day excludes the night, 
 And pleasures banish pain. 
 
 There everlasting spring abides, 
 
 And never-withering flowers ; 
 Death, like a nai-row sea divides. 
 
 This heavenly land from ours. 
 
 But timorous mortals start and shrink, 
 
 To cross this narrow sea ; 
 And linger shivering on the brink, 
 
 And fear to launch away. 
 
 Oh ! could we make our doubts remove, 
 
 Those gloomy doubts that rise; 
 And see the Canaan that we love. 
 
 With unbeclouded eyes! 
 
OLIVET. A LOOK AFTER CHRIST. 
 
 Could we but climb where Moses stood, 
 
 And view the landscape o'er, 
 Not Jordan's stream, nor death's cold flood, 
 
 Could fright us from the shore." 
 
 Bonn, March dth, 1853. 
 
 IX. OLIVET. A LOOK AFTER CHRIST. 
 
 Zech. XIV. 4 ; Matt. xxt. 1 ; xxiv. 3 ; xxvi. 30 ; Luke xix. 29 ; 
 
 John viii. 1 ; Acts i. 12. 
 
 Here we are, after our labours and travels, in full health, of 
 body and of mind, and surely the Lord has more than 
 rewarded us for them aU, by this view of the ancient city. 
 I cannot describe on paper, beloved in the Lord, the over- 
 whelming associations, and burning thoughts, with which 
 the mind is filled and overwhelmed upon this sacred spot. 
 All is new to us in this old world, and we feel as if sur- 
 rounded with the men of former generations, while monu- 
 ments of the most holy antiquity, standing or lying around 
 you, arrest the attention, and direct your thoughts to the 
 various ages and nations which, like sands on the shore of 
 the boundless bottomless ocean of eternity, have passed over 
 this now wasted, but once delightsome land. Beautiful 
 though in ruins. There she is before us that sombre city, 
 the desolate widow clothed in her weeds nearly two thousand 
 years, and having little hope of soon laying them off. I 
 shall not speak much of the scenes that meet the eye from 
 the summit of this mount the valley of Jehosaphat, the 
 garden of Gethsemane, the mosque of Omar the dun, lifeless 
 walls, houses, and dilapidated monuments of various kinds 
 in the distance the mountains of Moab, the valley of the 
 Jordan, and the waters of the Dead Sea. We follow Jesus 
 
266 OLIVET. ^A LOOK AFTER CHRIST. 
 
 from this mount to His and our home in the skies, and faith 
 gives us eagle-glances of those mansions of glory, which He 
 is gone to prepare. Here He stands, the risen Head, the 
 Redeemer of the world, surrounded by his disciples, and 
 about to bid them his last farewell. He is the victor now for 
 evermore. Sin, Satan, and the world, are all conquered, and 
 the light of life brought into the regions of the tomb. He 
 is the visible, real, immortal king. It is no vision. We feel 
 His hands, we see His wounds, we hear His voice in the same 
 accents of immortal tenderness as before He died, the same 
 in love and all the lineaments of moral beauty, but 0, how 
 changed ! The corruptible has put on incorruption, and the 
 mortal is now clothed with immortality. His last word is peace 
 ^* my peace give I unto you;" and, lo! while His hands are 
 stretched out in blessing. He rises before our eyes from this 
 very mount, and ascends visibly to His native heaven. The 
 heavens are now opened for all believers, and our forerunner 
 has taken possession in our behalf. 0, most blessed hope ! 
 0, when shall the dim eye of faith yield to the full beatific 
 vision of our adorable master? His feet shall yet stand on 
 this mount, it seems (Zech. xiv.) when he comes in the glory 
 of the Father to judge the world. He shall visit once more 
 His blood-redeemed world, and His ancient city and people 
 shall not be forgotten. In the meantime, brother, let our 
 hope and faith be in Him, for there is no other name given 
 under heaven by which we can be saved. 
 
 " Triumph ! ihr Christen, freuet ench 
 
 Der Tod ist nun bezwungen, 
 
 Wir haben Theil an Jesu Reich, 
 
 Er hat es uns errungen. 
 
 Auf, bringt ihm Dank und Lobegesang ! 
 
 Wir gehn durch Kampf und Leiden 
 
 Mit ihm zu seinen Freuden." 
 Bonn, March Ytfh, 1853. (Transcript.) 
 
THE APOCRYPHA. 
 
 X. THE APOCRYPHA. ITS ERRORS COMPARED WITH THE 
 HOLY SCRIPTURES IN A NUMBER OF PASSAGES. 
 
 Judith i., compared with 2 Kings xxiv. 1 ; Jer. xxvii. 6 ; 
 Dan. i. 1 ; iii. 1. 
 
 ix. 2, compare Gen. xlix. 5 7 ; 1 Thes. v. 15 ; Gen. 
 
 ix. 5, 6; Ex. xx. 13. 
 
 ix. 10, see 1 Pet. ii. 1 ; Job xxvii. 4 ; Eph. iv. 22 ; 
 
 Jer. ix. 3 ; Prov. xxix. 5 ; Jer. xxviii. 15 ; 
 Ps. 1. 19 ; V. 7. 
 
 ix. 5, see Eom. iii. 8. 
 
 X. 13, see Prov. xxiv. 29. 
 
 xi. 5, see 1 Thes. ii. 5 ; Ps. xl. 5 ; Iii. 4, 5 ; Prov. xiii. 
 
 5 ; Jerem. ix. 3. 
 
 xi. 12, see Ex. xx. 7 ; Jer. xiv. 14 ; Ps. Iii. 4, 5. 
 
 xii. 15, comp. Prov. xi. 22 ; 1 Cor. vi. 18 ; 1 Thes. v. 
 
 22 ; Rom. xiii. 13 ; Eph. iv. 29. 
 Wisdom of Solomon, iii. 12 14, compare Rom. iii. 23, 24. 
 
 iii. 16 18, compare Ezek. xviii. 2 4, 20 ; Jer. 
 
 xxxi. 29, 30. 
 
 vii. 17 24, compare Prov. xxx. 2 ; Job xxviii. 2, 6. 
 
 viii. 10, compare John vii. 18. 
 
 viii. 19, 20, compare Gen. viii. 21 ; Job xiv. 4 ; Ps. 
 
 xiv. 2, 3; Prov. xxii. 15; John iii. 6; Matt. 
 XV. 19. 
 
 X. 3, 4, compare Gen. vi. 5 7. 
 
 X. 15, compare Ps. Ii. 7 ; John iii. 6 ; Rom. iii. 28 ; 
 
 1 Kings viii. 46 ; Prov. xxii. 15 ; Gen. xxxii. 9 ; 
 xxxiii. 3 ; Deut. ix. 13, 27. 
 
 xii. 10, 11, compare Rom. iii. 9 12. 
 
 xiii. 6, compare Rom. i. 22, 23, 
 
 xiv. 15, compare Rom. i. 18 ^20. 
 
268 THE APOCRYPHA. 
 
 Wisd. of Sol., xvi. 9, compare Ex. viii. 24. 
 
 xvi. 17, 18, 22, compare Ex. ix. 2325. 
 
 xvi. 20, 21, compare Ex. xvi. 31 ; Nmnb. xi. 8 ; 
 
 xxi. 5. 
 
 xvii. 4 6, 9, 11, 15, compare Ex. x. 22. 
 
 Tobias iv. 11, 12, compare Matt. xvi. 26 ; Gal. i. 8 ; 1 Pet. i. 
 18 ; 1 John i. 7 ; 1 Cor. xiii. 3 ; Rom. iii. 23 ; 
 Prov. xix. 17. 
 
 V. 7, 19, compare John viii. 44. 
 
 vi. 9, Deut. xviii. 10 ; Matt. xvii. 21 ; 1 John iii. 8 ; 
 
 Eph. vi. 11 ; Jas. iv. 7. 
 
 xii. 9, compare Gal. i. 8 ; Rom. iii. 24, 28 ; Gal. ii. 
 
 16 ; Rom. iv. 5, 6 ; ix. 6 ; Gal. v. 46. 
 Ecclesiasticus i. 16, compare Ps. li. 7. 
 
 iii. 4 ; Deut. xxvii. 26 ; Jas. ii. 10 ; Acts x. 43 ; 1 
 
 Pet. i. 18, 19 ; Eph. i. 7 ; ii. 8, 9 ; Ps. Hx. 8, 9 ; 
 1 John i. 7. 
 
 iii. 16, 17 ; Matt. v. 18 ; x. 37. 
 
 iii. 33, compare Acts iv. 12 ; x. 43 ; xvi. 31 ; Rom. 
 
 iii. 20, 24, 28; Gal. ii. 16 ; iii. 10 ; 1 Pet. i. 18, 
 19 ; Jer. xliii. 24, 25 ; Eph. ii. 8, 9. 
 
 xii. 4, 5, compare Luke vi. 33 ; Matt. v. 44, 45. 
 
 xii. 9, 10, compare Zech. vii. 10. 
 
 XV. 14, 15, compare Phil, ii, 13 ; 2 Cor. iii. 5 ; Gen. 
 
 vi. 5. 
 
 XXV. 9, 10, compare Job xxxi. 29 ; Matt. v. 43, 44 ; 
 
 Prov. XXV. 21, 22 ; Rom. xii. 20, 21. 
 
 XXV. 34, compare Matt. xix. 6 9 ; Mai. ii. 15 ; 1 
 
 Cor. vii. 10, 11. 
 
 xxix. 15, compare Ps. xii. 2, 3 ; 1 Cor. xiii. 3. 
 
 xxxi. 25, compare Gal. v. 19 21. 
 
 xxxi. 33, compare Prov. xxxi. 4 ; xxiii. 31, 32. 
 
 xxxii. 5 9, compare 1 Cor. xv. 32, 33. 
 
THE APOCRYPHA. 269 
 
 Ecclesiasticus, xxxiii. 27, compare Col. iv. 1 ; Eph. vi. 9. 
 
 XXXV. 5, compare Heb. ix. 26 ; x. 14. 
 
 xxxviii. 17, 18, compare Matt. vi. 17. 
 
 xxxviii. 25 39, compare Deut. xi. 18 21 ; Neliem. 
 
 viii. 3 ; ix. 3 ; xiii. 1 ; Jer. xxxiv. 16 ; John v. 
 39 ; Matt. xxiv. 15. 
 
 xlvi. 23, compare Is. viii. 19 ; Ps. Iv. 23 ; Luke 
 
 xvi. 31. 
 
 1. 27, 28, compare Ex. xxiii. 4, 5 ; Matt. v. 44 ; Rom. 
 
 xii. 14 ; 1 Pet. ii. 23 ; 1 Jolm iii. 15. 
 
 li. 18, compare Gen. viii. 21. 
 Baruch i. 1, compare Jer. xliii. 5 7. 
 
 i. 3, compare 2 Kings, 25, 27. 
 
 i. 8, compare Ezra, i. 7 ; Jer. xxvii. 16. 
 
 1 Maccab. ii. 44, compare 2 Cor. x. 4. 
 
 ii. 52, compare Gen. xv. 6. 
 
 2 Maccab. ii. 4 8, compare Jer. iii. 16 ; Is. iv. 6 ; Heb. 
 
 iv. 1. 
 
 xiv. 37, 41 46, compare Acts i. 25 ; Prov. xxiv. 8. 
 Prayer of Manasses, verse 8, compare 1 John i. 8 ; Pom. iii. 
 
 10, 12 ; Job iv. 18 ; Rom. v. 12 ; Gen. xxiv. 7 ; 
 xxvi. 18, 24 ; Nabum i. 3 ; Ps. xiv. 3 ; cxliii. 2. 
 
 Tbese are a nmnber of the passages in tbe Apocrypha 
 which seem at least to contradict both the spirit and the 
 letter of the sacred Scriptures. It is true some of them are 
 capable of a scriptural interpretation ; others, however, are 
 utterly inconsistent with the truth of the sacred Scriptures, 
 as well as the character and perfections of God. 
 
 Bonn, March \bth, 1853. 
 
HINGING OF BELLS. 
 
 XI. RINGING OF BELLS. 
 
 There is sometliing pleasing, and perhaps soothing, in the 
 slow solemn tolling of church bells. In the symbolic, thea- 
 trical religious system of the Papacy, the ringing of bells 
 occupies a conspicuous place. The churches are surmounted 
 by bells, the priestly mummeries of the mass are inter- 
 spersed with ringing of bells, the incense ascends to heaven 
 through solemn sounds, the people are prepared for the 
 grand idolatrous act of adoring their wafer- god by tinkling 
 sounds, spirits are charmed by them, demons frightened, and 
 rain, fruitful seasons, and all blessings procured by them. 
 The advantages of this system are various. 1st. Their super- 
 stition is forced upon the public attention. 2nd. The prac- 
 tices of daily life are insensibly associated with the solem- 
 nities of religion. 3rd. It adds another to the many parts 
 of external pompous symbolism of which that sensual reli- 
 gion is mainly composed. In Popish coimtries the ringing 
 of bells is nearly perpetual. In Malta it is a perfect nuisance. 
 Here in Bonn, it is frequent, but not disagreeable. I have 
 been nowhere where the beUs, the crosses, the images, and 
 aU the monuments of the dominant superstition are so abund- 
 ant as in Malta. 
 
 Funera plango, fulgura frango, sabbata pango; 
 Excito lentos, dissipo ventos, paco cruentos. 
 
 They are of heathen origin, being used by the priests in 
 the worship and sacrifices of the gods. They were first used 
 for churches in Italy, where the cast-ofi" garments of pagan- 
 ism were fitted up for Christian use. The popes baptized 
 them, in order to make them Christian, as the Hindoos, by 
 rites and ceremonies, transfuse the Deity into the images 
 
. TITLES OF HONOUR. 271 
 
 before they become proper objects of veneration. The pa- 
 pists, indeed, do the same. One of Schiller's most celebrated 
 poems is the one on " The Bell." 
 
 " Von dem Dome 
 
 Schwer und bang 
 Tont die Glocke 
 Grabgesang. 
 
 Ernst begleiten ihre Trauerscblage 
 Einen Wandrer auf dem letzten Wege." 
 
 Bonn, March 18th, 1853. 
 
 XII. TITLES OF HONOUK. A SUPPER PARTY. 
 
 This evening spent in a large gentleman party. There 
 were seventeen of the celebrities of Bonn present, princes, 
 professors, lawyers, and pastors. The invitation was at eight 
 o'clock, and on entering, tea was handed round; not like 
 our strong, national, noble tea, which it does the soul good 
 to see ; so finely mixed, such golden cream as a whole, so 
 glorious and delightful ; but the tea of Germany (they know 
 nothing of tea, the ignoramuses; it is, indeed, " Thuwasser") 
 thin, blue, and transparent as the clouds. No body in it, 
 nor soul either water bewitched ; no cream ; the sugar you 
 help yourself to with the fingers ; one cup is enough, and 
 more than enough. The talk goes on, however, and various 
 little groups discuss all sorts of subjects except politics and 
 religion, which, by mutual consent, seem to be laid aside. 
 There was one Popish professor amongst us, a good-natured, 
 fat-faced, weU-to-do sort of a lawyer, who prefers pudding 
 to the pope any day. At half-past nine, supper. We have 
 no ladies to lead down, and yet we go down. So in the East 
 
272 TITLES OF HONOUR. 
 
 they can go to dinner without bells. Strange ! No won- 
 der Paley says, " We are only a bundle of habits." The 
 table is brilliant, and the supper excellent. The dishes are, 
 however, all carried rotmd, so that there is no carving, nor 
 anything else to interrupt the steady current of eating, 
 drinking, and talking. The courses are very many, and you 
 continue at table till half-past eleven, which is no bad sort of 
 recreation; but the Rhine wines are salubrious, and none 
 seems touched. There were many subjects of conversation ; 
 but that one which excited the most ridicide, laughter, and 
 contempt, was " Giessen and its titles." One man, it was 
 said, opened a shop for selling doctorships in ; another has 
 himself appointed as agent for foreign affairs. These titles, 
 they said, were despised in England, and an M.D. from 
 Giessen did not prevent an examination in Britain. I rarely 
 am in any company where England is not often on the tapis ; 
 her parliament, her colonies, her riches, her statesmen, her 
 laws, her devotion to religion, mingled, at times, with random 
 shots of ridicule at John Bull's paunch, his predilection for 
 roastbeef (I saw in an Athens' bill of fare the same celebrated 
 po<T(5e<p), his fat, stupid sense of justice, when he once gets 
 the idea of what is Just, his proud aristocratic gait, and his 
 calm, indifferent hospitality to tyrants who trample on their 
 subjects, and patriots who seek to dethrone their kings. 
 When grace is said, it is always in silence, like the Quaker^ 
 prayers, or perhaps not so good. I heard of a young gentle- 
 man who said, when he went into a church he put his hat 
 to his face, and just counted ten before he sat down. How- 
 ever, at German meals you may do as you please, but the 
 time of silence is about the time you could count ten. Re- 
 turning thanks is not known, but on rising, each bows to his 
 neighbour, and says " Gesegnete Mahlzeit :" may your meal 
 be blessed. In Damascus the Arabs say ^^^ hinian a good 
 
LONGING AFTER JESUS. 273 
 
 digestion. Tlie New Testament knows nothing of formal 
 thanks after meals. The great fashionable parties break up 
 about twelve o'clock, and the common "every-day parties at 
 ten. Nobody is invited to any meal but supper. It is the 
 time of state, friendship, and ceremony. 
 
 Bonn, March I9th, 1853. 
 
 XTII. LONGING AFTEE JESUS. 
 
 Jesus ! Thou glorious object of our adoration and praise ; 
 we find in thee aU that the full soul can imagine of beauty, 
 glory, and excellency, and all the grace, peace, and mercy 
 which the empty soul needs. The heart longs after thee ; 
 the eye faints to behold thy glory ; the ear is never weary 
 with the music of thy name. How dark, gloomy, and worth- 
 less does the world, our own wisdom, aU human science, 
 appear to the eye that is accustomed to behold thy cross, and 
 thy crown, thy doing and dying for sinful man. In thee 
 we have all. There is no deficiency in thy fulness, no spot 
 in thy celestial brightness, no weakness in thy love, no 
 change in the movements of thy calm, pure, boundless com- 
 passion to the sons of men. Nature fails us, the nearest and 
 dearest leave us, our loveliest, brightest, die away under our 
 e^s, and leave us in the silence and soHtude of abandonment 
 and despair ; our pleasures leave the sediment of despond- 
 ency and discontent ; our hopes break Kke bubbles, just when 
 we would seize them ; our life is a vapour, and our labour 
 vanity, and vexation of spirit. Thou, Jesus ! art our 
 hope, our life, and our home ; thou remainest, and thy years 
 shall not fail. 0, how our souls long after thee ! What joy 
 to see thee, to meet thee once more, thou dear Redeemer and 
 
274 THE GRIEVOUS WOUND. 
 
 dying Lamb. Thou art the only hope of this poor fallen 
 world. 
 
 Redeemer and head, 
 
 Life from the dead, 
 We gaze at thy throne in glory ; 
 
 Where the hosts of the blest, 
 
 In their endless rest, 
 Throw their crowns of gold before thee. 
 
 See the angels of might, 
 
 From their thrones of light, 
 Surrounding the victor's throne ; 
 
 With their songs of love. 
 
 In the courts above, 
 And raptures before unknown. 
 
 glory for ever ! 
 
 To thee, the life-giver ! 
 And light of the ransomed race ; 
 
 We hail thy rising light from afar, 
 
 And welcome the beams of the morning star, 
 With its radiance of mercy and grace I 
 Bonn, March 23rd, 1853. 
 
 XIV. THE GRIEVOUS WOUND. Jeb. xxx. 12, 17. 
 
 There is no wound so deep as the serpent sting of sin, which 
 festers in our hearts and poisons all the fountains of our liffc 
 Hast thou never felt this wound ? Then thou art worse than 
 wounded, thou art dead, thou art past feeling, and there seems 
 to be little more hope for thee. how deep the wound ! 
 That poison-bite of the old serpent, like a rimning sore from 
 Adam, sends forth over the world its streams of vileness, deep 
 and dark as hell. But may none escape ? None, none, we 
 are all serpent-bitten, bruised incurably, and for ever undone, 
 
GOOD FRIDAY. 275 
 
 if eternal mercy pity us not in our lost estate. Man, angels, 
 the strength, wisdom, and glory of the wide creation, cannot 
 medicate this malady, for eternal immutable law gives the 
 poison its strength, and keeps the wound open. But bound- 
 less mercy may deliver what boundless power holds in bondage, 
 and hence it is written (17th verse), " I will heal thee of thy 
 woimds, saith the Lord." How ? Through his own wounds, 
 his own sacrificial death (Is. Kii. 5 ; 1 Peter ii. 24). These 
 wounds in his hands plead for our poor fallen sin- stricken 
 nature, all lost, wounded, ruined, as it is ; his feet were nailed 
 to the tree, his head was crowned with prickly thorns, and 
 his heart pierced with the cruel spear. Oh, how many voices 
 of love and forgiveness flow from his glorious person, and 
 they all plead for the poor, weak, wounded soul. Thy wound 
 is deep, but His is deeper ! From that opened bleeding side 
 flows the ocean of Jehovah's everlasting mercy and it flows 
 for thee. Here is babu and balsam for the whole world. He 
 can and will heal thy wounds, if thou trustest in Him, and 
 He will make thee the bearer of His cross on earth, and the 
 heir of His glory in heaven. 
 
 Jesus, Saviour, full of grace, 
 See me in my helpless case. 
 Wounded, in my sin I lie, 
 Heal, oh heal me, or I die. 
 
 Thou hast borne the cross and pain ; 
 Thou hast borne my curse and shame; 
 Thou art good, and canst forgive ; 
 Thou hast died that I might live. 
 
 XV. GOOD FKIDAY. 
 
 1. A Popish Custom. The Eomanists here do not keep Good- 
 Friday in any special manner ; their shops are open, they 
 
 t2 
 
27S THE LORD S SUPPER. 
 
 attend to their ordinary business; there is indeed no bell 
 rung either among Protestants or Papists, for the bell is the 
 emblem of joy. 
 
 " Freude hat mir Gott gegeben ! 
 Seliet ! wie ein goldner Stern 
 Aus der Hiilse, blank und eben, 
 Scbalt sich der Metallne kem." 
 
 The Papists give as a reason for not keeping Good-Friday 
 that the day is too high, too holy, too unapproachably glorious 
 for mortal man to attempt its celebration. On the other hand 
 the Protestants keep it regularly, indeed ten times as strictly 
 as the Lord's day ; all is still and solemn, and the shops 
 universally closed; the sacrament of the Lord's Supper is 
 celebrated, and the day spent in religious exercises. 
 
 2. The Lord's Supper described. The churches here have 
 no pictures ; in the north of Gf-ermany, and indeed among the 
 strict Lutherans, pictures and paintings are as common in the 
 churches as among the Papists, but nobody pays any attention 
 to them. Here the reformed doctrines prevailed among the 
 reformers, and pictures disappeared. See, however, over the 
 pulpit stands a large colossal cross ; one of gold, the gift of 
 the Prince of Prussia, stands on the altar or communion table, 
 and on each side of it burns a large candle ; the young com- 
 municants have been previously prepared, as with us, and con- 
 firmed, as in the Church of England. A sermon is preached on 
 the subject of the crucifixion, and after warnings and exhorta- 
 tions, as with us, the people are invited to communion of the 
 last supper. They communicate neither sitting nor kneeling, 
 but standing, and the emblems of His body are in the form of 
 wafers, as among the Papists, and laid in the mouth of the 
 recipients by the hand of the minister. Hence two pastors 
 are necessary for this solemnity ; one stands at the one end of 
 
SOLEMN THOUGHTS. 277 
 
 the altar and gives the breaden wafers, and the other at the 
 opposite end to distribute the wine. The former says to each 
 individual, " Take ye, eat ye, this is my body which was 
 broken for you ;" and the other, as he holds the cup to the 
 lips of each individual, says " This cup is the New Testament 
 in my blood, shed for the remission of sins imto many, drink 
 ye all of it." This renders the service very long, and on the 
 whole not by any means so solemn as with us. The organ 
 plays, and the congregation sings the whole time. Then after 
 exhortation and prayer the solemnity ends. 
 
 3. Solemn Thoughts. How great, how glorious, yea how 
 terrible is the doctrine of an incarnate God ! My soul, bow 
 down in adoring love before the throne of thy God and creator ; 
 think of Nazareth and the angel-salutation ; of Bethlehem 
 and the angel songs of glory to God and peace to men ; of 
 Galilee, where his wonderful ministry manifested the footsteps 
 of almighty power and grace ; of Gethsemane and his agony 
 and bloody sweat ; of Calvary and the awful sacrifice which 
 expiated the sin of the world ; of the cold dark grave where 
 he lay, my soul, for thee, that he might taste the bitterness 
 and overcome the sharpness of death ! 0, holy Lamb of God, 
 didst thou sufier all and die for me ? Was my poor dark soul 
 so dear to thee, thou holy bleeding Lamb ! So then, my 
 Saviour and King, take my heart, life, and all that I have 
 and own, and let it all and ten times more, twice told if I had 
 it, be dedicated to thee. Thou art worthy, and to thy holy 
 name be the praise and glory for evermore. Amen. 
 
 4. HYMNUS PASCHALIS. OSTERLIED. 
 
 Plaudite coeli ! Jubelt ihr Himmel, 
 
 Rideat aether! Lachelt ihr Liifte, 
 
 Summus et imus Jauchzet der Erde 
 
 Gaudeat orbis ! Hohen und Griifte ! 
 
AN EASTER HYMN. 
 
 Transivit atrae 
 Turba procellae 
 Subiit almae 
 Gloria palmaB 
 
 Drohende Schauer 
 Schwanden den Trauer; 
 Schauert daroben 
 Palmen erhoben. 
 
 Surgite verni, 
 Surgite flores, 
 Germina pictis, 
 Surgite campis. 
 Teneris mistse 
 Violis rosae 
 Candida sparsis 
 Lilia calthis. 
 
 Blumen des Lenzes 
 Dringt aus dem Boden, 
 Spriesset, ihr' Keime 
 Wachset ihr' Lohden ; 
 Rosen, die zarten 
 VeUchen sich paarten, 
 Nelken, die frischen 
 Lilien dazwischen. 
 
 Currite plenis, 
 Carmina venis ! 
 Fundite Isetum 
 Barbita metrum ; 
 Namque revixit 
 Sicuti dixit 
 Pius illsesus 
 Funere Jesus ! 
 
 Herzen erschwellet, 
 Lieder entquellet ! 
 Frohlicher Feier 
 Tone die Leier : 
 Christ ist erstanden 
 Aus Todesbanden ; 
 Was er gelehret 
 Hat er bewahret ! 
 
 Plaudite montes, 
 Laudite fontes, 
 Resonent valles, 
 Repetant coUes ; 
 " Jo, revixit 
 Sicuti dixit, 
 Pius illsesus 
 Funere Jesus." 
 
 Berge lobsinget, 
 Quellen erklinget, 
 Hiigel hallt wieder, 
 Thaler, die Lieder; 
 " Christ hat bewahret 
 Was er gelehret 
 Aus Todesbanden 
 Ist er erstanden." 
 
 AN EASTER HYMN. 
 
 Sing, sing to his glory, 
 Ye angels of light. 
 Ye valleys and mountains, 
 Ye stars of the night, 
 
HIS TOMB. 
 
 The tempest is over, 
 The battle is past, 
 And the shout of the victor 
 Is heard on the blast. 
 
 Ye flowers of the forest, 
 
 Ye fruits of the plain; 
 
 Rise, rise from your slumbers, 
 
 'Tis summer again ; 
 
 Eise, sweet smelling roses 
 
 And lilies so fair. 
 
 And scent with your odoiu'S 
 
 The earth and the air. 
 
 O joy everlasting ! 
 The multitude stands. 
 To welcome the victor. 
 With harps in their hands; 
 Lo ! he that departed 
 Returns as he said ; 
 The loved one, the lost one. 
 Is risen from the dead ! 
 
 Praise him ye mountains. 
 Praise him ye plains ; 
 Ye valleys and fountains 
 Re-echo the strains. 
 " He that departed, 
 Returned as he said ; 
 The loved one, the lost one, 
 Is risen from the dead !" 
 Bonn, March 2ith, 1853. 
 
 XVI. HIS TOMB. 
 
 Lord Jesus, thou didst lie in the tomb of Joseph, that thou 
 inightest fulfil the Scriptures, and for my sake overcome the 
 
power of death. No sin stained that body, which the promise 
 of thy Father embahned, that it could not see corruption (Ps. 
 xvi.) : and as a free and willing victim, thou didst give thy- 
 self to the embrace of death. In himian form thou didst 
 conquer the enemy of mankind, in temptation didst overcome 
 the tempter, through simpKcity of faith the wiles of the 
 devil, through death him that had the power of death, that 
 thou mightest deliver us from the bondage of sin and corrup- 
 tion. It is no more so very dark and cold and gloomy, for 
 thou hast brought into it the light of life. There didst 
 thou lie, my Lord, in the weakness and obstrictions of 
 death ; so cold, so still, so silent. Thy noble heart was stiU, 
 and thy tongue could speak the words of love no more. 0, 
 deep and noble love ! Most pure and spotless sacrifice ! Thou 
 hast followed the destroyer through all his wanderings, and 
 met and resisted aU the temptations human nature can be 
 subjected to. Thou hast touched and cured our weakness, 
 and as a good captain gone before us into the battle, that our 
 hearts might not fail nor our hands become slack. Here was 
 the triumph of the enemy celebrated for a time. This grave 
 shows the depth and ftdness of the curse, as weU as the power 
 of Satan, for here, Lord of life and glory, thou didst lie ! 
 Here sin and the law, and death and Satan, all thought their 
 triumph complete, and their reign everlasting : the sepulchre 
 was sealed, and the watch set ! But their dominion is broken, 
 and thou hast led them captive at thy chariot wheels. Let 
 us foUow thee, Lord Jesus, and bear thy cross in whatever 
 way our weak faith and love may enable us to do ; nor 
 would we fear to die, for thou livest, Lamb of God, and 
 Saviour of the world ; nor would we fear the guilt of trans- 
 gressions, for Thou hast carried them aU with thee, and left 
 them in the land of forgetfulness ; yet would we weep over 
 the sins which brought Thee so low, and, through thy grace'. 
 
travelling; notices; national hints. 28 1 
 
 hate and forsake them. Holy Jesus, keep us mindful of thy 
 precious death and burial. 
 
 Bonn, March 26th, 1853. 
 
 XVII. TRAVELLING ; NOTICES ; NATIONAL HINTS. 
 
 One tires of travelKng, and like the hunted hare longs for 
 some quiet den where he can live and die in peace. I am 
 weary of it, and long for rest. I have seen the Jordan, the 
 Nile, the Tiber, the Seine, the Danube, the Elbe, and the 
 arrowy Ehine, and the wide districts that lie between ; and 
 the various forms of these nationalities, the men, the moun- 
 tains, the cities, the plains, their customs, constitutions, 
 science, and civilisations, rise up in my memory like dim, half- 
 defined, cloudy images, a wild, strange, beautiful phantasma- 
 goria of the real, not less wonderful than idealities of poets 
 and romancists. There is some difference between stepping 
 upon a donkey in Damascus and into a railway in London ; 
 but the former is on the whole, more poetical and picturesque 
 (see the goat in Campbell's Rhetoric) ; between the tinkling 
 of bells on the necks of camels in the desert, and the deafening 
 noise of spindles, wheels, furnaces, and steam engines in the 
 British Isles; between the rain, storms, and cloudy sky of the 
 North, and the bright blue sunny heaven of the patriarchs 
 and prophets. Characteristic and instructive are the modes 
 and maimers of nations, and we may trace nationality as 
 readily in their salutations as any thing else. James meets 
 John at the Jordan, and bowing reverently, and kissing 
 cheeks and forehead, exclaims, " How is thy majesty, how 
 is thine excellency, how is thy honour," &c. Which he 
 applies also to his tents, horses, donkeys, and all his possessions. 
 
282 travelling; notices. 
 
 the wives alone excepted (nemo me impune lacessit ; see also 
 Lacessere pugnam, Liv. iii. 36) ; to all wliicli John replies, 
 with great and lengthened formality, " Glory be to God, I am 
 well, mabsoot {outstretched, laid out at ease on his mat), my 
 camels are well," &c., aU of which he repeats fully and re- 
 peatedly. How much have we here of the East? Their 
 pomposity, swelHng words which mean nothing (he says when 
 you enter, "My house is thy house; all I have is thine; 
 come forward"), their love of ease, and their simple natural 
 character ; they say " thou," " thine," " thy," " thee," like 
 the true Quakers, which they are indeed as to natural beau- 
 tiful simpKcity. You meet an Englishman; he gives no 
 kiss (being too far north I suppose), but he gives you a noble 
 shake of the hands, which sends affection thrilling through 
 your veins ; " How do you do ?" "How do you do ?" And 
 he thus contrives to show in the monosyllable do, twice in the 
 shortest form of salutation possible, a true image of that 
 active isle where do do do is the order of the day ; that bee- 
 hive where the drones are most surely put to death; the 
 workshop of nations where doing doing doing marks the entire 
 population from the peer to the peasant. In fact, the private, 
 religious, and political life of Britain is nothing but an ever- 
 lasting conjugation of the verb to do; as for being or the 
 verb to he, they know nothing of it, and you must seek it in 
 the East. Thus the "How do do" of a long haired dandy 
 has its meaning, and shows the way the wind blows. The 
 German says, " How goes it with you." With the slow Ger- 
 man the world wags, and .he lets it wag ; he only asks how ? 
 He lets the nation take its course, but he will complacently 
 inquire what direction it takes. So in parting John Bull 
 says, " Farewell," &c., " may you have a good journey ; " and 
 justifies the adage of Napoleon, " Where wood swims I find 
 these English. " " These," say the Arabs, " are the mad 
 
NATIONAL HINTS. 283 
 
 English lords, who go through the world searching for old 
 stones and inscriptions to give us gold for them." This John 
 Bull does as long as he can, and when there is nothing more 
 to do, he shakes his head furiously (0 caput insanabile, &c., 
 or Foenum habet in cornu, Hor.), raises his tail, and takes off 
 through the world ! He must be doing or way-faring. The 
 Grerman says in parting, "Live well." He is quiet, he is con- 
 tent with life if he is allowed to live ; he finds in his philo 
 Sophies and transcendentalisms, energy and excitement enough. 
 He wishes you to live well. He seeks rest, quiet indulgence 
 in his easy speculations. The Frenchman, dancing half his 
 time between earth and sky, says, " How do you carry your- 
 self ?'' He is a light buoyant little sprite, not nivial nor 
 pluvial, but ventose. When he gets nobody to carry him he 
 carries himself. Thus the French natural character is self- 
 poised, borne up by internal heat. The ItaKan says, " Good 
 morning, senior, how do you stand?" Standing is his stan- 
 dard; the erect posture, the proud gait of the old Roman 
 still cleaves to him, and however prostrate he may lie under 
 papal and political oppression, he has pride in his poverty, 
 and the faint glimmering of a noble destiny scintillates from 
 his " How do you stand." As to the forms of address, polite- 
 ness has a very various appetite. The Arabs say *' thou," 
 "ye.^' The English say to an individual, "How do you do." 
 The German says to his fellow-traveller, " How do they do." 
 And in Spain and Italy, in the upper classes of society, James 
 says to John, "How doessAedo?" Much like the High- 
 landers in "Walter Scott. This subject is far from exhausted. 
 These are little traces of the great lines of character and 
 action which nations have formed for themselves. Language 
 is indeed the true vein that leads us into the sparkling ore 
 of the national mind. 
 Bonn, March 27th, 1853. 
 
284 THE jews; EECAPITULATION. 
 
 XVIII. THE JEWS; EECAPITULATION. 
 
 Is there no sign of life ? No shaking among the dry bones ? 
 I see very little. The reformed Jews hear, and then tell 
 you all religions are good and useful ; the true idea in religion 
 is God, all the rest is nimbus and form, to be dispensed with 
 or retained at pleasure. The old Talmudical Jews, who have 
 some veneration for the Old Testament, are fierce and fanatical, 
 nearly beyond the influence of argument and reason. And 
 they are all equally worldly. Money is their idol, and they 
 worship it with great assiduity. They receive tracts and 
 Testaments willingly when they get them for nothing, but 
 the colporteur has sold, during the month, almost nothing. 
 Keith's Evidences were done, and so we had nothing but 
 tracts and Bibles. Among the Jews we distributed about 
 200 tracts on the person and work of the Messiah ; the 
 colporteur visited 160 Jewish families, and gave me his report 
 every Saturday evening. We distributed 4,000 Christian 
 tracts and many Testaments in the Popish version. There 
 was indeed a run upon us for tracts and Testaments, so that 
 we had to forbear for a little. The priests were alarmed, and 
 their altar denunciations were likely to attract the notice 
 of the government. We ceased for a little, till the storm 
 blew over. The police had to guard our houses, and the 
 people were a good deal excited. During the month I held 
 twenty-eight regidar meetings and several occasional ones, 
 and the services were attended as usual. We have the com- 
 munion of the Lord's Supper regularly on the Ij^st Sunday of 
 the month. I have often felt during the month that my 
 strength was being spent in vain when preaching to twenty 
 or thirty people in a room, when I might be addressing 
 thousands, as I formerly was, in large churches and in the 
 open air. But I try to guard these feelings in the conviction 
 
DAKKNESS BEFORE THE DAWN. 286 
 
 of the church's prudence, and the overruling providence of 
 God. The inward, hidden life of God in the soul, is of more 
 importance than any external privileges, and we are in general 
 but bad judges of what may be most useful for the Church of 
 God. 
 
 Bonn, March SOth, 1853. 
 
 XIX. DARKNESS BEFORE THE DAWN. (A Hymn.) 
 
 The sky is dark, 
 
 And the earth is cold, 
 The faith of the past 
 
 Is waxing old. 
 
 The hope that brightens 
 
 The eye of faith. 
 The love that lightens 
 
 The pains of death. 
 
 Is the martyr-life 
 
 Of heroic men, 
 Never on earth 
 
 To return again ? 
 
 Is not the stream 
 
 That follows the flock. 
 Full as when leaving 
 
 The smitten rock ? 
 
 Unchangeable love sheds its blessings abroad, 
 And time cannot alter the nature of God ; 
 But we, like the virgins, asleep in the night, 
 Have forgotten the king, and the kingdom of light. 
 The pastors say peace, and the people believe. 
 And the spirits go forth with intent to deceive ; 
 The nations are rising, the battle is rife. 
 And the parties are pledged in the terrible strife. 
 
DARKNESS BEFORE THE DAWN. 
 
 Old tyranny trembles on tottering thrones, 
 And liberty marches o'er mountains of bones ; 
 The past and the present in battle array'd, 
 Are invoking the powers of the world to their aid 
 And both have agreed, in the midst of the fight, 
 To cast off the yoke of the Gospel of Light ; 
 The sky is dark, and the night is cold, 
 The faith of the past is waxing old ! 
 
ARABIC RHYMES. 
 
 APRIL. 
 
 I. Arabic Ehymes for my Son; 1. For the Lord's Day; 2. Morning Hymn ; 
 3. For taking medicine ; 4. Memorial Ehymes. II. The Arabic Language, 
 Poetry; the Oriental Imagination. III. Old Associations. IV. Coin; 
 Prayer Meeting, Popery. V. Brussels. VI. Waterloo. VII. The Ascen- 
 sion. VIII. Mysteries of Nature; Electricity; the Force of Will. IX. 
 The Spirit helpeth our Infirmities. X. Questions for the Pope. XI. Satur- 
 day Evening ; Eeflections. XII. God is Love. XIII, Ministry, SiaKovia. 
 XIV. 'O Xoyoe Tov aravpov. XV. The Coming Glory, a Song. John 
 xiv. 3. 
 
 I. AKABIC EHYMES FOE MY SON. 
 FOR THE lord's DAY. 
 
 Jii ^\ ^jb ^\ 
 
 sLU t^ xso\ xa3\ 
 jjoS L-.^^ ii>5jb '^J^ 
 
ARABIC RHYMES. 
 MORNING HYMN. 
 
 Jyj J*^ J^ J 
 
 ''for taking medicine. 
 
 \y^\ ^ ^jd V^ >^ 
 MEMORIAL RHYMES. 
 
 J-^ J:?^ c^^ *?-j 
 J^J^ J?:^ c^^ uM^ 
 
ARABIC RHYMES. 
 JaP ^ulaff- ^j*o^ -7-*^ 
 
 ^ ^ ^. y>j 
 
 (^^_jfl5\ jitfyt j^^i J"^J 
 
 II. THE AEABIC LANGUAGE ; POETRY; ORIENTAL 
 IMAGINATION. 
 
 As to compass, variety, and fulness, tlie Arabic yields to few 
 languages either of the ancient or modern world. It has cases 
 like the Greek and Latin, for marking three relations, nom., 
 gen., and accusative; it has a definite article which, like 
 o, 17, TO of the Greeks, can be used also relatively, and as an 
 article, far more clear and distinct in its defining power ; it 
 has three numbers, the singular, dual, and plural, in nouns, 
 verbs, and adjectives. The order of arrangement in sentences 
 the most simple imaginable, so that in assertions and simple 
 
 V 
 
290 poetry; oriental imagination. 
 
 sentences the copula is unnecessary, and never used. The 
 verb is far from being perfect, but it is more perfect than that 
 of the Greek or Latin, and, with the exception of tense or time, 
 has far greater variety. They have the active and passive 
 voices as we have, and, in addition, they have a method of 
 varying the original idea of the verb at pleasure, yet accord- 
 ing to fixed and regular rules. They are thus able, by 
 inserting and prefixing certain letters, to give ten additional 
 varieties to the original signification of the root! Their 
 grammar is, therefore, one of the most difficult and compli- 
 cated in the world. The Arabs assert that no man can master 
 all the subtleties of the language without Divine inspiration ! 
 As to richness of sound, fineness of tone, &c., we may think 
 it yields to the Greek, but no Arab would admit it ; their 
 strong gutturals they think the perfection of lingual beauty, 
 and in this matter sixty millions of men will decide the 
 principle of taste against you. AU the verbs, nouns, and 
 adjectives can be used as adverbs, and the same principle 
 may be traced in the Hebrew. The literature of the language 
 is not of much critical or classical value, except as an ex- 
 ponent of the Oriental mind, and an index of culture and 
 civilisation so difierent from our own. As to poetry the 
 language is capable of wonderful varieties, and has been used 
 by the Arabs on aU conceivable occasions ; the best grammar 
 (one of the best) in the language is written in poetry, and 
 called Alfiet, or " Thousand," because the whole subject is 
 expressed in a thousand lines or verses. De Sacy has written 
 a commentary on it. They have more varieties of measure 
 than the English, or even the German, and rhyme or similar 
 endings seems a necessary accompaniment. The Arabs are 
 enchanted with sweet sounds, fine poetry, and eloquent diction. 
 Whether the Arab ear be capable of distinguishing, and the 
 tongue of expressing, refined music cannot be known, nor 
 
OLD ASSOCIATIONS. 291 
 
 has the connection between music and language ever been 
 definitely traced. One thing is certain, that music does not 
 seem to be a mark of perfection in language. The only great 
 composers in Europe are the G-ermans and ItaKans ; but we 
 are far from allowing, on that account, that the language of 
 Milton and Shakespeare is inferior to any other modern lan- 
 guage. In Spain, every body sings, everywhere, and nearly at 
 all times ; but the Spaniards have hardly any national music. 
 There seems to be some unknown connection between language 
 and music. The Italian is smooth, soft, and mellifluous ; the 
 G^erman hard, stilted, and ponderous, fitter for philosophy 
 than love, and yet they are equally capable of musical ex- 
 pression. As to the Arab imagiaation it is boundless ; no 
 flash now and then, like our northern coruscations, but one 
 continual blaze, which soars aloft and rarely, indeed, touches 
 the earth. No dangers impede it, no difficulties entangle 
 its wings, no improbabilities fetter the creative fancy, for there 
 are genii, angels, demons, fairies, gouls, &c., ready at all 
 times to relieve you, and the Oriental taste luxuriates in the 
 gigantic, magnificent, and improbable. But you tire of such 
 efforts; we, at least, want the roast beef of common sense, 
 before the strong Indian curries, and the fancy which we 
 relish must be only as bright spangles on a dark ground. 
 
 III. OLD ASSOCIATIONS. 
 
 On March 31st, late in the evening, as I sat writing some 
 Arabic rhymes for my son, there walked in a strange looking 
 person, wrapped up in a cloak, with a travelling cap on his 
 head, and a good large moustache on his upper lip. I did 
 not at first know him, but his voice revealed my former com- 
 panion and fellow-labourer in Damascus, the Eev. S. Eobson. 
 
 u 2 
 
292 OLD ASSOCIATIONS. 
 
 This visit was utterly unexpected, and our astonisliment was 
 only equalled by our delight at meeting our old friend. He 
 has been nine years in Damascus, and returns to recruit a little 
 in bis native land ; and gave me an account of the state of the 
 mission, wbicb bas bad many cbanges since I left. Tbe 
 Jews tbere are as tbe Jews bere, bard and impenetrable, and 
 little can be made of tbem ; tbey seldom came. Tbey sbow a 
 disposition to be civil wben spoken to. Daub is still coming 
 and going, promising and scbeming, wben be can bope to 
 make anything by it. Tbey bave prosperous schools for tbe 
 Moslems, Christians, and Jews. Sbatilas bas forty children, 
 of which thirty are Jews. Tbe Americans have enlarged 
 their mission very much, and built two fine houses at Blucan. 
 The Rev. Mr. Barnet and Dr. Paulding's house was robbed 
 and plundered by a person to whom tbey had showed great 
 kindness, and after a long tedious journey the thief was 
 taken in Scandaroon. Mr. Robson's house was also plundered 
 while he was preaching, but be got tbe thief and bis property 
 after a few days. The Rev. Mr. Porter was waylaid by a 
 robber, quite in the neighbourhood of Damascus, and only 
 escaped by boldness and the fleetness of his horse. Their 
 whole party was imprisoned in the region of Palmyra, and 
 through the whole plain of Damascus plundering bands of 
 Curds, soldiers, and other dangerous knights of the land, 
 constantly pass and repass. Such is that great land, wbicb 
 was far tbe most valuable and productive province of the 
 Roman empire. But tbe East rises up before me in all its 
 varieties and grandeur. I forget tbe dangers, the sands, and 
 tbe wild plunderers of tbe desert. H bD T*! '^Dl H^ We 
 forget all in the associations of the past, and the hopes of the 
 future. It is tbe land of prophets, apostles, heroes, martyrs, 
 and conquerors ! The land of love to the lost world ! He 
 was tbere ! His cradle, His footsteps, His miracles, and His 
 
coln; prayer meeting; popery, etc. 293 
 
 tomb ! Bible customs are there still, and you feel your- 
 self again in tbe days of the young world, with Abraham, 
 Isaac, and Jacob, among their flocks and tents. 
 Bonn, April Srd, 1853. 
 
 IV. COLN; PRAYER MEETING; POPERY, ETC. 
 
 Here we are in Cologne, and enjoying the friendship of 
 Christians, as we did together in Damascus ; but how dif- 
 ferent in all else save that love which unites and assimilates 
 all things. Here the Papacy flourishes still, though deprived, 
 since the days of Napoleon, of much of its external splen- 
 dour, and no art is left unused which can attract the notice 
 or charm the heart of man. The churches, the great cathe- 
 dral at the head of them, are built to dazzle and attract ; 
 their spires, their statuary, their brilliant altars, their paint- 
 ings (some of Rubens' among them), their violent contrasts 
 in stone of fearful images of death and light attractive 
 nymphs, cupids. Virgin Marys, and angels with wings ; 
 the wide spaces, lofty ceilings, and massive pillars, fill the 
 mind with ideas of power, beauty, and majesty, so that you 
 forget in these lofty feelings the heathenish idolatry which a 
 priest is mumbling in a strange language before a Virgin two 
 feet and a half long, dressed like a doll, and standing on the 
 altar before you. Here, too, are all kinds of relics, from the 
 three kings of the East (Matt. ii. 2, how do you know they 
 were kings? and only three?), Gasper, Melchior, and Bal- 
 thazzar (their names are well known), to the votive ofierings 
 of some stupid devotees hung around the neck or arms of 
 some winking doll. You see all, and get the benefit of all, for 
 money. The town is large, dirty, and, Popery apart, quite 
 Tininteresting. It has no public buildings, no great works, 
 
not even a bridge of stone over the Rhine. The cathedral, 
 the churches, the relics, are the attractions for novelty -hunters 
 and sight-seers. We took tea with Mr. Millard, agent for 
 the Bible Society here ; he is very active, and it is pleasing to 
 know that every week he sends forth 1,000 copies of the 
 Scriptures from his depository. This is something in the 
 midst of Popery ! 
 
 " Waft, waft, ye winds, liis story, 
 And you, ye waters, roll. 
 Till like a sea of glory 
 It spread from pole to pole." 
 
 He gathered a meeting for us of some forty people, to whom 
 Mr. Robson made known the state of things in the East, with 
 regard to our mission and Christianity in general. 
 
 Bonn, April 5th, 1853. 
 
 v. BRUSSELS. 
 
 Here we are after travelling all night, weary and fagged, 
 and ready for the refreshing coffee, thrice welcome beverage 
 to the traveller, especially when the stomach is (as Horace 
 says. Sat, ii. 18) in the barking humour ; but it is not English 
 tea ! No ! That inimitable refresher (like a barrister's fee) is 
 to all continental syrups and syUobusses (to be again classical), 
 as ossa to a wart ! How the sight charms the eye ! And then 
 the deKcious swill from the large breakfast cup ! It is enough 
 to make you forget your labours and lean your back, as the 
 Easterns say, against the mountain satisfaction. This is 
 rather a fine capital ; the palaces of the King and the Prince 
 of Orange are handsome buildings, and the streets, squares, 
 parks, and houses, are not unworthy of royal residence. It 
 is not to be compared with Vienna, Berlin, or Hamburg. 
 
The last is the commercial capital of Germany, and is alto- 
 gether a very noble city. Brussels is historically interesting, 
 as it played a conspicuous part in the wars of the Netherlands, 
 the celebrated petitions of the Beggars, the wars of Alva and 
 Parma, Spain's bloody instruments against religion and liberty. 
 Indeed this land may be called the battle-place of Europe. 
 Here the Counts Egmont and Horn were beheaded by Alva, 
 before the Hotel de Yille, and here Anneke Hove was buried 
 alive for her Calvinism ; the work of that mild, sweet- 
 tempered, charitable body of men, the Jesuits. The priests 
 here are very numerous. I met eleven between the railway 
 and my hotel ; they all wear the same habit, viz., a three 
 cornered very broad-brimmed hat, white or blue shirt, necks 
 folded down, no neckerchiefs, long flowing robe, with girdle ; 
 pantaloons or breeches buttoned from the foot to the knees, 
 and shoes with bright silver buckles. Of course all is black ; 
 they generally in railways mumble over some Latin prayer 
 from their elegantly bound ritual prayer-book. They never 
 awaken in you the feeling that they are educated, well- 
 informed men ; they wear neither beard nor whisker, nor 
 moustache of any kind, and the mysterious tonsure, like a little 
 moon, glorifies their crowns. Such are the Belgian priests 
 externally, what they inwardly are I know not. I only 
 marvel what keeps 3,000 English in this duU city, which 
 their presence has made dear enough. Protestantism is mak- 
 ing considerable progress, both in the city and throughout 
 the country at large. May the Lord our God break speedily 
 the chains of aU the enslaved idolatrous nations of the earth ! 
 
 " Yes ! we trust the day is breaking, 
 Joyful times are near at hand ; 
 God, the mighty God, is speaking 
 By his word in every land; 
 
 Mark his progi-ess 
 Darkness flies at his command." 
 
296 WATERLOO. 
 
 There are several converted priests here who have large 
 and increasing churches, wholly or mostly composed of con- 
 verted Papists. This is truly encouraging, and all the 
 splendour of crosses, altars, dresses, wax-candles, pictures, 
 statues, and fabulous relics, set in jewels and gold, are felt to 
 be a poor compensation for the gospel. 
 
 VL WATERLOO ; MONUMENTS. 
 
 Here we are on this celebrated field, which, with Marathon 
 and Thermopylae, shines lustrously in the pantheon of uni- 
 versal history, and raises the firmness and valour of the British 
 soldier to an equality with that of the ancient Greeks. Here 
 we are, after a drive of ten miles from Brussels ; pass on 
 through this straggling village of Waterloo, and now we enter 
 that of Mont St, Jean, equally straggling and insignificant. 
 But see that house a little before you on the left hand ; that 
 house, with its enclosures, was of importance to the Duke ; it 
 is the farm of Mont St. Jean, and served as a kind of hospital 
 for the wounded during the battle. How many brave men 
 died within those walls ! Honour to the brave ! They died 
 in the service of their country, and their deathless fame re- 
 echoes eloquently in the ears of an Englishman from these 
 forests, rocks, and dells. The roar of cannon has ceased, but 
 every bush, and stone, and cottage, every vaUey, foimtain, 
 and field, is surrounded with a halo of traditions which appears 
 to grow wider and brighter every year, and the wind of glory 
 rushes on louder and swifter than ever. 
 
 Hear what a sensible old church father says on the sub- 
 ject 
 
WATERLOO. 297 
 
 " Faraa, malum quo non aliud velocius ullum ; 
 Mobilitate viget, viresque acquirit eundo. 
 Parva metu primo; mox sese attoUit in auras, 
 Ingrediturque solo, et caput inter nubila condit." 
 
 And every Briton exclaims (as he listens to the superlatives 
 of his guides) with the crafty old Greek (Odys. ix. 20), 
 Kai fiov K\eoQ ovpavov ^Kt, "and my glory, too, reaches up 
 to heaven ;" or, if you wish modern authority instead of 
 ancient, Byron gives you sound advice and direction on the 
 subject : 
 
 " But glory's glory, and if you would find 
 What that is ask the pig who sees the wind." 
 
 You can take this advice at your leisure some day, in 
 company with Thomas Moore, Esq., who when searching 
 for a religion, was enabled, as- the last and newest miracle of 
 Father Newman's approval, 
 
 " To teach an old cow paternoster, 
 And whistle Moll Eow to a pig." 
 
 In the meantime we leave the farmhouse of Mont St. 
 Jean, and following the broad highway we ascend a very 
 gentle elevation. Where are we now? In the centre of 
 the British position. Behind us the road goes to Brussels, 
 before us, to Genappe and Namur ; on either hand a small 
 country road stretches out from the main road, nearly at 
 right angles to it ; this facilitated the movement of the 
 troops. Here, then, in front of this by-road, and in the 
 little valley behind it, Wellington had grouped, in the small 
 compass of a mile and a half, an army of above fifty thou- 
 sand men. Look straight along the road, at the distance of 
 about a mile, and you see the white house, called La Belle 
 Alliance; and, if your eyes be good, you may discern an 
 
298 WATERLOO; MONUMENTS. 
 
 Imperial figure mustering the guards for tlie final conflict 
 " Gentlemen, there is the road to Brussels !" To be sure it is, 
 Sire ; but the roads are heavy this 18th of June, and the 
 perfidious English don't know when they are beaten. See 
 that farmhouse, some hundred perches before you, on the 
 right side of the road : that is the farmhouse of La Haye 
 Sainte, where such horrid butchery took place ; their ammu- 
 nition failed, and its noble defenders were cut down to a 
 man. The French, however, could not keep it, as the 
 British cannon rained upon it a continual tempest of grape 
 shot (a dangerous kind of donner wetter). Near this house 
 of slaughter they show you the grave of the warlike life- 
 guardsman, Shaw, who killed nine Frenchmen with his own 
 hand, and like Achilles, sent many heroic souls prematurely 
 to Orcus (Aiog d' ereXeisTo /3ouAr/). Look now to the right 
 of the field, and you observe the farmhouse of Hougomont. 
 It is distant from La Haye Sainte 1,300 yards, stands directly 
 on the branch road to NiveUes, and forms, in fact, the key 
 of the British position ; all the efforts of the French were 
 exerted against it in vain. Their fierce attacks, their ter- 
 rible artillery, their storming columns, prevailed not ; and 
 the stem defenders issued forth only at the word of their 
 illustrious commander, to swell the tide of victory, and chase 
 the flying Gauls from the field of battle. These, then, are 
 the main points of the battle-field; on these heights the 
 British squares stood the entire day, rooted, as it were, in 
 the soil, and resisting all attacks at the point of the bayonet ; 
 over that little vaUey, at the distance of 500 yards, stood 
 Napoleon and his Frenchmen. There were no tactics on 
 either side. There stood the British army, on the road to 
 Brussels, and Napoleon wished to dine there ! He must fight, 
 and there is nothing but fighting for him. No manoeuvres 
 any more. He is before that renowned infantry, which never 
 
THE ASCENSION. 299 
 
 was seen to yield, and which, has a dangerous manoeuvre of its 
 own, viz., the rush upon the enemy with the levelled bayonet. 
 The whole battle, therefore, was one scene of butchery one 
 continued system of attacks and repulses, and showed, on 
 the part of the attacking foe, only the common-place, bull- 
 dog quality of seeking the enemy and assailing him in the 
 readiest way. There are several monuments on the field. 
 That great earthen mound, surmounted by the Belgic Lion, 
 is 200 feet high, and contains the bones of friends and foes. 
 From this mound you have a clear and distinct view of the 
 whole field. See ; there is the pillar erected to the memory 
 of Lieut.-Gen. Sir Alexander Gordon, and immediately over 
 the way the Hanoverian obelisk, and far away in the distance 
 you observe the monument of Prussia. This is the most 
 simple and easily imderstood battle-field which I have seen. 
 It is small, you can take it all in at a view ; and even the 
 unprofessional spectator sees and comprehends in a moment 
 every attack, and the object intended by it. 
 
 " And Harold stands upon this place of skulls, 
 The grave of France the deadly Waterloo ! 
 How in an hour the power which gave annuls 
 Its gifts, transferring fame, as fleeting too ! 
 In ' pride of place,' here last the eagle flew, 
 Then tore, with bloody talon, the rent plain. 
 Pierced by the shaft of banded nations through; 
 Ambitious life and labours all were vain ; 
 
 He wears the shatter'd links of the world's broken chain." 
 
 VII. T^ de^iq. ovv rov Qeov v^'cjOeiq. (Acts n. 33.) 
 THE ASCENSION. 
 Lord Jesus, my King and my Eedeemer, the joy of my 
 
300 THE ASCENSION. 
 
 heart, and the chief object of my longing desire ; thou art 
 no longer the weak, dying, sin-bearing Lamb ; the king of 
 terrors has done his worst upon thee, and the strongest man- 
 sion of death could not hold thee bound. Thou art the life 
 of the weary soul, the eternal life of every happy creature. 
 Thou hast opened the kingdom of heaven to all believers, 
 and from thy heavenly throne thou showerest down thy gifts 
 upon men. Thou art worthy of all love and adoration, 
 thou Friend of sinners, and my chief and noblest desire is to 
 please and glorify thee. In thee I am connected with 
 heaven ; in thee my position is above the angels of glory ; 
 in thee I have found the father of my spirit ; in thee, at 
 last, the weary has found rest, and the wanderer a home. 
 Seen from thy throne in heaven, how little the world and 
 all its cares appear to my eyes. It is surrounded with the 
 littleness of distance, and its decaying brightness can charm 
 no more. Thou art my world, my heaven, and my aU. 
 Whom have I in heaven but thee, and there is none upon 
 earth whom I desire beside thee. Be thou, God, my guide 
 through life, and my succour in the hour of death. 
 
 " Salutis humanae sator 
 Jesu voluptas cordium 
 Orbis redempti conditor 
 Et casta lux amantium. 
 
 ' Quia victus es dementia, 
 Ut nostra ferres crimina ? 
 Mortem subires innocens 
 A morte nos ut tolleres ? 
 
 " Perrumpis infernum chaos ; 
 Vinctis catenas detrahis; 
 Victor triumpho nobili 
 Ad dextram patris sedes. 
 
MYSTERIES OF NATURE. 
 
 " Te cogitat indulgentia 
 Ut damna nostra sarcias ; 
 Tuique vultus compotes 
 Dites beato lumine. 
 
 " Tu Dux ad astra et semita, 
 Sis meta nostris cordibus, 
 Sis lacrymanim gaudium, 
 Sis dulce vitse praemium." 
 
 Bonn, April nth, 1853. 
 
 VIII. MYSTERIES OF NATURE; ELECTRICITY; THE 
 FORCE OF WILL. 
 
 A strange report went the round of the papers here, and 
 caused no little astonishment and amusement to the good 
 people of Bonn. I disbelieved it, and consequently gave 
 myself no trouble about it, until report after report, from 
 all aroimd me, made me determine to put the matter to the 
 trial, and I must say my astonishment was never more 
 excited in my life than by the results. You will understand 
 the whole matter from the following description : We took 
 a small round table, whose leaf was about eighteen inches 
 in diameter ; it stood on three legs, and is for setting a lamp 
 or a large Bible upon any round table will (I suppose) do 
 equally well ; we sat, or stood around it, viz., Nora March- 
 man, her governess, my son Francis, and myself. We laid 
 the palms of the hands gently on the table, touching, but not 
 pressing it; our thumbs and little fingers touched each 
 other, forming thus a kind of circle. We said, our wish is 
 that the table should move in a certain direction, viz., to- 
 wards a piano, that stood at the distance of a few yards. 
 We kept the circle complete for ten minutes, the hands still 
 touching, but not pressing the table; we then broke the 
 
302 THE SPIRIT HELPS OUR INFIRMITIES. 
 
 circle (the contact of the hands with one another is not 
 necessary longer than ten miautes), but still kept the palms 
 and fingers, as before, on the table, and in less than fifteen 
 minutes the table began to move and in the direction of 
 the piano. It positively lifted one leg, and bent the leaf 
 down towards the ground on the other side (we keeping our 
 hands in the same position, and following the movement of 
 the table). I thought it would fall (but it did not) ; on the 
 contrary, it brought the foot round along the carpet, in the 
 direction of the piano, then recovered its balance again on 
 its three legs, rested a minute or two, bent towards the other 
 side, and took another step towards the piano. All this time 
 we held our hands in the position already mentioned. In 
 this way we moved the table according to our pleasure, 
 without any human force, but only the force of will. I 
 would have believed no human evidence had I not seen it. 
 It is a fact, accoimt for it as you may, and can never be 
 gainsaid ; try it, and you may prove the truth of it. Is it 
 electricity, or galvanism? Or the power of mind over 
 matter ? I know not ; but I know the little round table 
 moved, and moved as we willed it, and without human force. 
 It is no trick. You may easily put it to the test. The 
 simple contact of seven hands has moved a table of fifty 
 poimds weight. Are we not fearfully and wonderfully made ? 
 And when shall the mysteries of our nature be revealed ? 
 When we see as we are seen, and know as we are known. 
 
 IX. THE SPIRIT HELPS OUR INFIRMITIES. 
 Rom. viit. 26 ; 1 John hi. 34. 
 
 He that loves prayer is certainly possessed of the Spirit of 
 God, and the Son is his Redeemer. Where the Holy Spirit 
 
THE SPIRIT HELPS OUR INFIRMITIES. 30$ 
 
 dwells, there dwells also the Father and Son. It is a sure 
 mark of the indwelling power of G-od, when we have our 
 greatest joy in communion with God, and in walldng humbly 
 with Jesus ; viz., in the joyful spirit of prayer. For prayer 
 is not a mere movement of the tongue, nor an utterance of 
 the lips alone. True holy prayer is unutterable ; yes, I say 
 the unutterable sighing of the soul. So long as we can 
 speak much in prayer, there remains much of our own in it ; 
 much foreign, perhaps impure fire. But when the Holy 
 Spirit kindles the censer of prayer, then the heavenly in- 
 cense ascends higher, and the speech fails we cannot find 
 words and the heart, the spirit, expresses more before God 
 without words, than the tongue can utter. But we say not 
 that verbal prayer is to be rejected. Everything has its time. 
 I only say he that cannot pray except verbally, yields but 
 little to the impulse of the Spirit ; he can do so much him- 
 self, that he thinks he has but little need for the divine in- 
 tercessor in his heart. 
 
 " Thou Holy Spirit breathe, 
 
 Thy quickening power impart, 
 
 Thy heavenly unction give, 
 
 And warm the frozen heart ; 
 Now let us feel the sacred fire, 
 And every soul with love inspire. 
 
 " Conquer the powers of hell, 
 
 Break down the walls of sin ; 
 
 And every lust dispel 
 
 Polluting us within ; 
 
 Now let us feel thy sacred fire, 
 
 . And every soul with love inspire. 
 
 " Bid darkness flee away. 
 Let light and life be given ; 
 lead us into day, 
 The blessed light of heaven, 
 
QUESTIONS FOR THE POPE. 
 
 Now let us feel thy sacred fire, 
 And every soul with love inspire." 
 
 " Nunc sancte nobus Spixitus, 
 Unum Patri cum Filio, 
 Dignare promptus ingeri 
 Nostro refusus pectori. 
 
 " Os, lingua, mens, sensus, vigor, 
 Confessionem personent, 
 Flamescat igne charitas, 
 Ascendat ardor proximos. 
 
 " Prsesta pater piissime 
 Patrique compar Unice, 
 Cum Spiritu Paraclito 
 Kegnans per omne sseculum." 
 
 Breathe, Holy Spirit, thy divine purifying fires into my 
 heart, that I may love holiness and the holy God, and every 
 thing and creature only in proportion as it is holy. Fill my 
 soul with the overflowings of Divine love, that my spirit, 
 heart, and inmost sense, may delight unutterably in the 
 adorable character of the great and glorious Jehovah, whose 
 love to me is boundless and everlasting. May my delights 
 be in thee, God, as thuie have been with the sons of men. 
 Amen. 
 
 Bonn, April 12th, 1853. 
 
 X. QUESTIONS FOR THE POPE. 
 
 I am most anxious to be informed. Holy Father (o vlog rrig 
 aTTwXetac), how many heretics are in the dungeons of the 
 
QUESTIONS FOR THE POPE. 305 
 
 eternal city ? ^how many are in the dungeons of tlie Roman 
 states in general ? also, if it be convenient, what are their 
 crimes ? how many for the simple act of reading the Bible ? 
 ^how many for refusing to worship a piece of bread, or an 
 image, or a wax doll, or a winking picture ? How many new 
 mediators has your holiness made (1 John ii. 1), since you 
 came to the Papal throne ? It is no doubt very wrong that 
 any of your subjects should obey the commands of God, when 
 you order them to do the contrary (2 Thess. ii. 4), but yet in 
 such cases should you not act with mildness and fatherly 
 compassion ? It is no doubt distressing that men should read 
 the Bible and approach God through Jesus alone, and pray 
 without a priest, and wish to go directly to heaven without a 
 thousand years in purgatory, or a thousand pounds to the 
 confessor; all such things are very strange, and show a 
 wicked depraved disposition to obey God rather than man, 
 and you should no doubt, and will, punish them severely. 
 Rebuke them sharply ; give it to them well ; why should 
 they dare to listen to the voice of God without asking your 
 permission? It is highly presumptuous, and not to be 
 endured. Is it true that in Italy the morals of the people, 
 and especially of the priests, are extremely corrupt and 
 sensual ? Is it true, as I have been informed, that your holy 
 treasury is augmented by lotteries, and a tax on the houses 
 of ill-fame in the city ? Is it true, that during the trans- 
 action of their iniquities, you have ordered the images of 
 the Virgin to be veiled, or does it arise from the instinct of 
 the worshippers themselves ? I asked you before (but have 
 not got your answer), in what respects holy, happy, united, 
 apostolic Italy, the seat of all wisdom, the centre of Catho- 
 licism, the residence of the infallible chair of the fisherman, 
 surpasses England, Germany, and America, where that in- 
 fallible authority is despised and rejected? Tell me, also, 
 
 z 
 
30 SATURDAY NIGHT. 
 
 have the Jesuits given up their principle, that it is right, and 
 good, and Christian, to poison, and by all possible methods 
 make away with Protestant princes and kings ? You know 
 the Prince of Orange and many others fell by their murderous 
 hands ; but perhaps this only agrees with your own principles, 
 not to keep faith with heretics ; viz., with those who read 
 the Bible ? I shall wait patiently, hoping for a speedy reply 
 to my questions. 
 
 XI. SATURDAY NIGHT. 
 
 Many thoughts naturally rise in the mind as the week 
 closes. We are seven days nearer the day of God, when we 
 shall appear before the judgment seat of Christ, and the 
 serious mind will naturally inquire, how the account stands 
 between the soul and God? Have we fled for refuge to 
 the hope set before us, being clothed in the royal resurrection 
 robe of the Redeemer's righteousness, which even the eye 
 of God can find no fault with, or are we standing trembling 
 and shivering in the rags of our own righteousness ? Or, if 
 the matter of our justification be made sure, then how does 
 the work of sanctification proceed ? Have we made a week's 
 progress ? "What wayward thoughts have been steadied, what 
 prejudices conquered, what roots of bitterness weeded out of 
 the heart and mind during the week ? Has love to God, to 
 Jesus Christ the Redeemer, to the brethren, to sinners, to the 
 whole world, increased ? Are we really seeking to abound in 
 love more and more ? Then, again, have we no accusations 
 to bring against ourselves, no sin against our Father's love 
 and the brethren, no neglect of duty, no coldness in prayer, 
 no want of earnestness in the Lord's work and cause, over 
 
SATURDAY NIGHT. 307 
 
 which to humble ourselves before the mercy-seat of the holy- 
 God ? Are we prepared for the exercises of the Lord's day ? 
 Much of the blessing derived from a preached gospel 
 depends on the state of mind of the hearers, and much of 
 our languor and leanness may arise from want of right pre- 
 paration of heart for the hearing of the word. 0, how 
 blessed is the day of rest for a weary, toiling, sin- stricken 
 world ! It arrests the current of worldly thoughts and em- 
 ployments ; it gives time^ by God's authority, for training the 
 so\d and teaching it ; it equalises all classes for the time, like 
 all the gospel ordinances, making all ahke sharers of the 
 same common blessings ; it reminds of creation, redemption, 
 and the everlasting rest of the saints, of which it is the 
 most fitting type. "Welcome, then, most welcome, are the 
 beams of thy morning light ! These Sabbath beUs ! how sweet, 
 how solemn they are ! May we be prepared, O God, to enter 
 thy house of prayer, that we may receive thy full fatherly 
 blessing through Jesus Christ, our only mediator and advocate. 
 Amen. 
 
 " Sweet is the solemn voice that calls 
 The Christian to the house of prayer ; 
 I love to stand within its walls, 
 For thou, O Lord, art present there. , 
 
 " I love to tread the hallowed courts, 
 Where two or three for worship meet ; 
 For thither Christ himself resorts, 
 And makes the little hand complete. 
 
 " 'Tis sweet to raise the common song, 
 To join in holy praise and ]ove; 
 And imitate tlie blessed throng 
 That mingle hearts and songs above. 
 
 x2 
 
GOD IS LOVE. 
 
 " Within thy walls may peace abound, 
 May all our hearts in one agree; 
 Where brethren meet, where Christ is found. 
 May peace and concord ever be." 
 
 Bonn, April IGth, 1853. 
 
 XII. GOD IS LOVE. 
 
 The natural sentiments of the heart are dark and suspicious, 
 arising, no doubt, from the hidden consciousness that our 
 state is not right before God. "We have a suspicion that he 
 hates us, or at least that we do not deserve to be loved. 
 Hence the religions formed by the natural man are founded 
 on fear, and their difficult and sanguinary rites form the 
 best witness of our fallen state. "Timor facit Deos," says 
 Lucretius, and to a great extent the sentiment is true. See 
 the Indian swinging in the air with iron in his ribs, thus 
 meriting at once the reward of his bloody deities, and the 
 applause of the multitude ; or plunging into the Ganges to 
 rise no more, or holding his right arm in one position for 
 half a century without change ; or keeping his hand shut till 
 the nails grow through the palms ; or immolating himself 
 under the wheels of Juggernaut ; or, like the Fakirs of 
 Turkey and Islam, propitiating his imaginary gods by filth 
 and nakedness. All these are the fruits of cur sanguinary 
 natural theology. Don't quote against me the processions, 
 the songs, the temples, the dancing girls, of the heathen 
 temples, the impure worship of Venus, Bacchus, and Astarte ! 
 It is there, I admit it all, and the licentiousness of aU 
 heathen worship only proves that the gods of our own 
 formation partake of our own character, and that the un- 
 
GOD IS LOVE. 309 
 
 assisted human mind cannot attain to the idea of a pure 
 holy Sovereign of the world. Hence the necessity of Reve- 
 lation. The very idea of a holy God a God perfectly holy, 
 just and good, can not originate in the human race. Hence 
 Polytheism is mixed; hence the gods are good and bad, 
 merciful and implacable by turns, just like the fallen race of 
 man. How can we banish from the heart of the nations, at 
 once the terror which makes them tremble, and the licen- 
 tiousness which makes their religion a disgrace to human 
 nature ? By announcing the glorious sentiment, " God is 
 love." His power is known, and His purpose must be also 
 made known. Nature reveals His power, and the Bible re- 
 veals His purpose, which is, love to His ruined race. The 
 Creator, surrounded with his thunders, makes us tremble ; 
 the God and Father of our Lord Jesus Christ, surrounded by 
 the attractions of mercy and grace, solicits our hearts, and 
 conquers their xmgenerous suspicions. God is love. Cheer 
 up, my brother ! Hope breaks through the clouds of dark- 
 ness, and mercy beams down on you from the heavenly throne. 
 God is love. His very nature is love ; his ways are full of 
 love, and his acts to the children of men are all acts of 
 divine love. Behold that bleeding cross ! Say, brother, 
 who died there? It was His Son the brightness of His 
 glory, and the express image of His person it was Immanuel, 
 the only-begotten of the Father, full of grace and truth. 
 Say, now, is not thy God love ? Was not this great sacrifice 
 for thee ? For thee it was, brother, to banish thy dark 
 suspicions, and prove to thee that God is love. Come then, 
 let us sing together in the full confidence of faith 
 
 " Since Thou, the everlasting God, 
 Our Father art become ; 
 Jesus, our guardian and our friend, 
 And heaven our final home ; 
 
THE WORK OF THE MINISTRY. 
 
 " We welcome all thy sovereign will, 
 For all thy will is love ; 
 And when we know not what thou dost. 
 We wait the light above. 
 
 " Thy gracious love in all our need 
 Shall heavenly light impart ; 
 And be our theme of endless praise, 
 When all things else depart." 
 
 Bonn, April 20th, 1853. 
 
 XIII. MINISTRY, ^MKoyiatpyov diakoyiac, THE WORK 
 OF THE MINISTRY (Ephesians iv. 12) 
 
 It is remarkably striking how names remain where the 
 meaning changes. Minister is not now equivalent to servant : 
 on the contrary, the ideas connected with ministers are learn- 
 ing, preaching the word occasionally, and fulfilling the duties 
 of his profession. He is a gentleman rather than a servant, 
 and yet ministry, hoKovia, is simply service. The word is 
 used variously in the New Testament. (1.) The service of 
 the table. Heb. i. 14 ; Luke x. 40 ; 1 Cor. xvi. 15. The 
 waiters are the ministers of the table. (2.) Service for the 
 poor ; alms, charity. Acts ix. 29 ; Rom. xv. 31, 26 ; 2 Cor. 
 viii. 4; ix. 1, 13; xi. 8; Rev. ii. 19. And the distribution 
 of alms. Acts vi. 1 ; xii. 25 ; xi. 30 ; 2 Cor. ix. 12. 
 (3.) The service or ministry of the church of apostles, 
 prophets, pastors,* and teachers. Actsi. 17, 25 ; vi. 4; xx. 24; 
 xxi. 19 ; Rom. xi. 13 ; 1 Cor. xii. 5 ; 2 Cor. iii. 7, 8, 9 ; 
 iv. 1 ; V. 18 ; vi. 3 ; Eph. iv. 12 ; Col. iv. 17 ; 1 Tim. i. 12 ; 
 2 Tim. iv. 5, 12. Hence the deacons, Sta/covoi, are 
 (1.) Hasty messengers running, 2ia Koviq, through dust, 
 
THE WORK OF THE MINISTRY. 311 
 
 according to the derivation of the word. (2.) They are the 
 attendants of a king. Matt. xxii. 13 ; and the king himself 
 is Qtov SiuKovoQ. Rom. xiii. 4. (3.) They are ministers 
 Tov Qtov. 1 Cor. iii. 5 ; 2 Cor. iii. 6 ; vi. 4 ; 1 Thes. iii. 2. 
 Because they make known the will of God. (4.) They are 
 the ministers tov Xpicrrov. 2 Cor. xi. 22, 23 ; Eph. vi. 21 ; 
 Col. i. 7 ; iv. 7. (5.) They are also called ministers of the 
 New Testament, because, through their office, is the Head 
 of the church dispensing the blessings of the covenant of 
 grace. From all this, it is manifest that our office as ministers 
 of the gospel is the noblest, the most difficult, as well as the 
 most laborious on earth. Woe, woe to the minister who 
 forgets that he is a dusty messenger ! It is also manifest that 
 service is not disgraceful but honourable, and so far as the 
 word gentleman includes the idea of doing nothing, or having 
 nothing to do, it is unscriptural and dishonourable. The king 
 is ^laKovoq Geow. Rom. xiii. 4. Service, activity, the ministry 
 of love, is the law of the new creation of God. Labourers 
 for the harvest, swift messengers for the king's message, 
 soldiers who are willing and able, through grace, to bear the 
 banner of the cross through hostile squadrons, and plant it 
 victoriously on the position of the enemy these are the 
 ZiaKovoi, whom the Lord requires. 
 
 " Go, messengers of Christ, proclaim 
 Salvatiou through Immarmers name; 
 To every land the tidings bear. 
 And plant the rose of Sharon there. 
 
 " Speak ! and the world shall hear thy voice ; 
 Speak, and the desert shall rejoice. 
 Scatter the gloom of heathen night, 
 And bid all nations hail the light." 
 
 Bonn, April 2\st, 1853. 
 
812 THE WORD OF THE CROSS. 
 
 XrV. 'O Koyoe Tov (navpov, THE WORD OF THE CROSS. 
 1 Cob. I. 18. Gal. v. 11 ; vi. 12. Phil. iii. 18. 1 Cob. i. 17, &c. 
 
 The sufferings of our Lord Jesus Christ, however we con- 
 template them, must have indescribable worth and merit for 
 us sinners. He suffered first of all for the forgiveness of 
 our sins as our Redesmer, so that his merit becomes mine 
 through faith, and I recognise him as the Lamb that bore 
 away my sins, and through his obedience unto the death drew 
 down the grace of my God and Father. Then he suffered in 
 order to procure for us the Holy Spirit, strength and victory 
 in temptation, holiness of life, and the new nature in the 
 inner man. His death is the living foimtain the healing 
 stream which heals all who drink of it. Thirdly, he died as 
 our example, that we might follow his steps ; and those who 
 take him only as Redeemer, and not as their example, act as 
 unapostolically as those who see in him the example of 
 human virtue, but not the Redeemer of the world. He is 
 to us all and in all, and we must not divide Him, but take 
 Him fully and entirely as he is offered to us in the gospel. 
 
 Du Gottes Lamin, das alle Siinde traget, 
 Auf das der Herr die Strafen weislich leget 
 Dass er die Schnld an den verlornen Schafen 
 Nioht diirfe strafen ! 
 
 Dir Jesu, leb' ich, dir will ich auch sterben. 
 Lass den ja nicht, der dir vertraut, verderben ! 
 0, bilf mir jetzt und in den letzten Stunden 
 Durch deine Wimden ! 
 
 Bonn, April 23rd!, 1853. 
 
THE COMING GLORY. 
 
 XV. THE COMING GLORY. John xiv. 3. 
 
 The world with its brightness is fading away ; 
 The morning is breaking ; we wait for the day ; 
 Rise, rise from yonr slumbers, away with your fears, 
 The voice of the Bridegroom resounds in our ears. 
 
 The chains of our bondage are breaking at last; 
 The weeping is over, the winter is past ; 
 Dark Egypt behind us the wilderness too. 
 And the house of our Father appearing in view. 
 
 Welcome, thrice welcome, ye regions of rest ; 
 Now, now we shall join in the songs of the blest ! 
 All toils of the past, save the labours of love. 
 We'll forget in the mansions of glory above. 
 
 0, that we could always live in the spirit of readiness to 
 meet the Lord ! How little the world would tempt or afflict 
 us ! He comes to burn it up and all its works ; the saints 
 then alone are safe, and shall remain in the covert of Jeho- 
 vah's love, when the kingdoms and empires perish ! Come, 
 O thou long expected King ! Thy saints long for thy ap- 
 pearing, the world itself is weary of its wickedness, and all 
 things sigh to be renewed. 
 
 " Come then, and added to thy many crowns. 
 Receive yet one, the crown of all the earth. 
 Thou who alone art worthy ! It was thine 
 By ancient covenant, ere Nature's birth ; 
 And thou hast made it thine by purchase since, 
 And overpaid its value with thy blood. 
 Thy saints proclaim thee King; and in their hearts 
 Thy title is engraven with a pen 
 Dipp'd in the fountain of eternal love. 
 Thy saints proclaim thee King ; and thy delay 
 
THE COMING GLORY. 
 
 Gives courage to their foes, who, could they s 
 The dawn of thy last Advent, long desired. 
 Would creep into the bowels of the hills, 
 And flee for refuge to the falling rocks." 
 
 Bonn, April 23rd, 1853. 
 
THE SALVATION OF ISRAEL. 
 
 MAY. 
 
 I. " that the salvation of Israel were come out of Zion." II. Adoration. 
 III. The Protestant Church on the Rhine. IV. A Jewish Prayer for the 
 Royal Family of England. V. On Liturgies in the Church. VI. Etprivri 
 vixiv. VII. Jewish Objections ; the Unity of God. VIII. German Students ; 
 Character; A Song. IX. The Little "While. X. UevrrficocTTrt. XI. The 
 Conversion of the Jews. XII. Augustine's Paradise. XIII. A Morning on 
 the Lebanon. XIV. Cruelty to Animals; the Lament of the Hare in 1575. 
 XV. Jewish Objections ; the Prince of Peace. XVI. A Letter to a Roman 
 Catholic ; 1. Lies; 2. The Bible ; 3. Tyranny. XVII. From Nature up to 
 Nature's God. XVIII. The Little Child and the Father. XIX. Jesus at 
 the right hand of God. 
 
 " O THAT THE SALVATION OF ISRAEL WERE COME OUT 
 OF ZION !" Ps. XIV. 7. 
 
 This race is the most wonderful in the world. A strange 
 mysterious halo seems to surround the nation, which gives it 
 an interest in the minds of thinking people, and makes them 
 cry, " that the salvation of Israel were come out of Zion." 
 The antiquity of the Jews renders them objects of interest. 
 They are indeed the only people who can for a long series of 
 ages boast of their descent from one common ancestor. From 
 Abraham to the present time is about 3853 years : an enor- 
 mous period for the national existence ! No other nation can 
 pretend to anything like this. They are a mysterious people. 
 The nations and rulers of the world have the deep ineradi- 
 
316 THE SALVATION OF ISRAEL. 
 
 cable belief, that tbe providence of God is in some remarkable 
 way connected with them. Some deem them a curse, others 
 a blessing, but none are indifferent. The great Frederick of 
 Prussia would not persecute them, for, said he, "History- 
 shows that it is dangerous to meddle with them." The 
 free-thinking king was right. The nations that oppressed 
 them have perished! Pastor MaUet, of Bremen, observed to 
 me, "Das Heil and das TJnkeil is von den Juden" the 
 blessing and the curse are from the Jews. Spain, it is 
 observed by historians, commenced to decline from the day 
 that she banished them ; nor is this strange, for they were 
 the capitalists and m3rchant3 of the nation. The Turks 
 received them, and Constantinople has at the present time 
 80,000 Spanish-speaking Jews. These are called the Sephar- 
 dim, or Oriental Jews, as distinguished from the German 
 Jews, or Ashkenazim. All the ancient literature of the nation 
 belongs to the former, all the modern to the latter. This 
 arises from the fact that the Ashkenazim live mostly in 
 countries where Protestantism has been most influential. 
 The principles of the Reformation have shed their elevating 
 and civilising influence over all classes of the community. 
 The Jews indeed have ever been and still are one of the 
 most literary nations in the world. The Christians in Pales- 
 tine have not a single printing press ; the Jews have two, 
 one in Tiberias or Safet, and one in Jerusalem. The influ- 
 ence exercised over the press in Germany by the Jews is 
 very great. The oppressions of ages have maddened them 
 against Christian institutions, and thrown them entirely on 
 the side of liberty, which is indeed often another name for 
 licentiousness and misrule. On the other hand, we have 
 many examples of their power and labours on the side of the 
 gospel. The last of the church fathers, Neander, was a Jew, 
 and his defence of Christianity in reply to Strauss, is one of 
 
THE SALVATION OF ISKAEL, 317 
 
 the best. The nation is now thoroughly and radically divided. 
 The Oriental Jews, true to the character of their country and 
 clime, remain unchanged. All is still and tranquil in the 
 sunny lands of fabled magnificence and splendour. The 
 Sephardim are Talmudists, and are saved the necessity of 
 thinking. The German Jews are divided. The ardent, 
 political, wealthy Jews, reject the Talmud and all its 
 restrictions. They eat pork without a scruple ! These are 
 the new Jews ; their faith is Deism ; their Messiah, political 
 liberty ; their promised land is not Palestine, but the land 
 which gives them equal rights. As to converted Jews, their 
 numbers are very small, while the baptised Jews are very 
 many, and it must in truth be added, that many of these con- 
 verts are little credit to Christianity. There are indeed many 
 bright exceptions who adorn the doctrine of God, their 
 Saviour, and verify the Divine intimations of Rom. xi. As 
 to missionary labour among them, 1st. There has been 
 success enough to justify the Church in continued efforts 
 for their conversion ; she is still to continue her unwearied 
 efibrts- for the enlightenment and salvation of all the nations 
 of the earth. 2nd. As to the modes of operation ; these must 
 vary in difierent countries ; generally they dislike visits ; 
 they deem it disgraceful to be or to receive a missionary. 
 Every man should remain in his own religion, and serve 
 God according to his own convictions. They receive tracts 
 generally, and books when they get them for nothing, and I 
 believe many of them read them. They do not come to hear, 
 nor can this be expected till their prejudices be greatly 
 shaken. A Jew lately. Dr. Stein, gave a course of lectures 
 in my chapel on the literature of Germany. He often spoke 
 of Christianity as the great civiliser of modern times, and 
 Christ as the light of the world ! He is a rational Jew, and 
 rejects the dogmas of their traditions. Has God not some 
 
318 THE SALVATION OF ISRAEL. 
 
 great work in store for the Jewish nation ? Undoubtedly 
 1st. They are to be converted and restored to their own land, 
 according to the prophecies and promises of the "Word of God. 
 2nd. The two parts of the nation, Judah and Israel, are to be 
 united, and form one great ruling free nation in Palestine. 
 3rd. They are to be in some way or other the means of 
 blessing to all the nations of the earth ; they are kept sepa- 
 rate ; they know aU tongues, countries, customs, and climates, 
 and are thus fitted for some universal display of the Divine 
 Glory. that the Salvation of Israel were come out of 
 Zion! 
 
 Pity, Lord, thy chosen race. 
 Far from thee and far from grace, 
 Every sorrow, every grief, 
 Hardens them in unbelief. 
 
 See their land, where Jesus died ! 
 See their wanderings far and wide ! 
 See, O Lord, and pity them, 
 Bless thine own Jerusalem. 
 
 Thou hast chosen them of old. 
 And thy love can ne'er grow cold ! 
 Love eternal holds them fast. 
 Till it conquers them at last ! 
 
 Hopeless, homeless wanderers still. 
 Far from thee and Zion's hill ! 
 And, O, the curse still cleaves to them, 
 The curse that smote Jerusalem. 
 
 Jesus ! Saviour full of grace ! 
 Virgin-born from Israel's race. 
 Let thy tender pitying eye 
 Melt their heai'ts to sympathy. 
 
 By that love which brought thee here ! 
 Love incarnate ever near ! 
 
ADORATION. 
 
 By that love which took thee home 
 To thy heavenly Father's throne ; 
 Bless the tribes of Israel's stem, 
 Pity, Lord, Jerusalem ! 
 
 By thy holy life below, 
 
 By thy agony of woe, 
 
 By thy fainting dying breath. 
 
 Breathing pardon even in death ! 
 
 Bless the tribes of Israel's stem. 
 
 Pity, Lord, Jerusalem ! 
 
 By thy sweat and agony, 
 In the dark Gethsemane, 
 Rending rocks and darkened sky. 
 Parted veil and dying cry ; 
 By the heaving earthquake shock; 
 By the sealed sepulchral rock ; 
 By the valley dark and dread ; 
 By thy rising from the dead ; 
 Son of God and Son of man ! 
 Shepherd-king and dying Lamb ! 
 From thy boundless realm of light; 
 From thy throne of glory bright; 
 See the tribes of Israel's stem ; 
 Bless thine own Jerusalem! 
 Bonn, May 1st, 1853. 
 
 II. ADORATION. 
 
 Thou that dwellest in the heavens ! to thee I lift up my 
 eyes, my hands, and my heart, in the silence and sacredness of 
 adoring love. Thou fiUest all, pervadest all, rulest and guidest 
 the created world, thou most holy, wise, imapproachable 
 God ! Unseen, but all- seeing ; unknown, yet all knowing ; 
 unfelt, yet all-pervading God. How I tremble at my nothing- 
 ness, my weakness, sinfulness, and guilt when I look up to 
 
320 THE PROTESTANT CHURCH ON THE RHINE. 
 
 thee ! I hear not thy voice, I see not thy form, I am not 
 conscious of the all-pervading power ; most distant, yet ever 
 near; needing nothing, yet requiring all; how shall I 
 name thee, how shall I approach thy throne, how shall I get 
 into the hiding of thy power ? the visible universe, the 
 external shrine and shadow of thy glory, I long to get through 
 the veil and enter the sanctuary of the living God ! My God ! 
 how the soul longs to know thee, to feel thee, to have com- 
 munication with thee ! I see thee, hear thee, in the visible 
 universe. I think I see and hear thee, but I long for the 
 reality when thinking, hoping, and believing shall yield to the 
 vision of thy glory ! I am so near thee, and yet cannot be 
 sure of thy presence ! I am in thee, and cannot feel thee ! 
 my God, my God ! accept the trembling weakness of a poor 
 miserable sinner who cannot think of thee ! My heart 
 trembles before thee, my eye fails, and thy power makes me 
 afraid. My faith is like the grain of mustard-seed, and 
 cannot sustain me. I am nothing before thee. Thou arbiter 
 and judge, thou Icing and ruler of the universe, thou living 
 fount of eternal power, glory, and blessedness, I take refuge 
 under the covert of mediation. Lord Jesus, I come to thee ! 
 
 Bonn, May 2nd, 1853. 
 
 III. THE PKOTESTANT CHURCH ON THE RHINE. 
 
 The strong principles of Lutheranism never took deep root 
 in this region ; the Reformation here went far over the bounds 
 which Luther wished to set to it. Here, they were Reformed 
 and Calvinistic, and the churches of the present day bear the 
 same character. In doctrine they are Calvinistic, in govern- 
 ment Presbyterial ; though in both they are far from the 
 
THE PROTESTANT CHURCH ON THE RHINE. 321 
 
 clearness and unity of the Church of Scotland. I witnessed 
 lately the choice of a pastor in Bonn. The election rests with 
 the people, but the mass of the people do not vote directly, 
 they choose at stated intervals of a year, or two years, or three 
 years, representatives from among themselves, to whom all 
 church matters are committed. These, with the pastor, or 
 pastors, form the Presbytery, and have the entire manage- 
 ment of all that concerns the well-being of the church. In 
 Bonn, the little church, of about 1,000 souls, has from thirty 
 to forty representatives. When a pastor is to be chosen these 
 meet together and consider the subject. The neighbouring 
 pastor whom they wished to bring to Bonn was proposed, 
 then a deputation was sent to drop into his church unex- 
 pectedly to hear his preaching, and gather information about 
 his life and conversation. These are well satisfied with his 
 preaching, and report to their brethren of the Presbytery; 
 then the next step is to write their wish to the president or 
 superintendent of the Consistory, who appoints a day, at least 
 fourteen days distant, for the election ; on the appointed day 
 he comes with his assessor, preaches, and holds the election, 
 and declares the pastor or candidate who has the majority of 
 votes to be the person appointed for the office of the ministry 
 in that place. The pastor elected may take four weeks to 
 consider the matter, and then refuse or accept as he pleases. 
 The whole proceeding was very solemn, and the voters, when 
 called upon, came forward to the pulpit and gave their votes. 
 The Synod meets every three years. Thus the Presbytery, 
 the Consistory, and the Synod, are the proper church courts 
 of this Protestant Church. Note, the doctrines in this church 
 ^re not uniform ; many of the pastors differ from the Heidel- 
 berg Confession, or Catechism, and the discipline is much 
 laxer than with the Presbyterians in Grreat Britain. Note 
 further, that the pastors speak against sects, and repudiate all 
 
 T 
 
322 PKAYER OF THE JEWS FOR THE ROYAL FAMILY. 
 
 departure from the State Churcli, however sound may be the 
 doctrines of the separatists ; while in the church you find all 
 possible varieties of belief, from the mythology of David 
 Strauss, to the most ardent high Calvinism! Eothe, one 
 of the professors of divinity in Bonn, is sought after from 
 distant lands on account of his celebrity. He utterly rejects 
 the doctrine of the Holy Trinity, and once in my hearing 
 declared " that Paul knew nothing of the pre- existence of 
 Christ." Another divinity professor, Dorner, equally cele- 
 brated, is orthodox, and his work on the person of Christ is 
 known throughout Europe. They get on apparently very 
 well together ! all in the same church, all at the same table 
 of the Lord ! The differences of almost all the sects in Eng- 
 land are nothing to this. 
 
 ) 
 May 3, 1853. 
 
 IV. THE PRAYER OF THE JEWS FOR THE ROYAL 
 FAMILY OF ENGLAND. 
 
 " May He that dispenseth salvation unto kings and dominion 
 imto princes ; whose kingdom is an everlasting kingdom ; 
 who delivered his servant David from the destructive sword ; 
 who maketh a way in the sea, and a path through the mighty 
 .waters ; bless, preserve, guard, assist, exalt, and highly aggran- 
 dise our most Gracious Sovereign, Lady Queen Victoria ; 
 Adelaide, the Queen Dowager ; the Prince Albert ; Albert 
 Prince of Wales, and all the royal family. May the supreme 
 King of kings, through his infinite mercy, grant them life, 
 preserve and deliver them from all manner of trouble, sorrow, 
 and danger ; subdue the nations under her feet, cause her 
 enemies to fall before her, and grant her to reign prosperously. 
 May the supreme King of kings, through his infinite mercy. 
 
inspire in her heart, and in the heart of all her counsellors 
 and nobles, to have compassion and benevolence towards us, 
 and towards all Israel. In their days, and in ours, may 
 Judah be saved and Israel dwell in safety, and the Redeemer 
 come unto Zion ; which God, in his infinite mercy grant, 
 and say. Amen." 
 
 Thus the Jews pray (Ewald) in the city of Jerusalem ! 
 This is a remarkable fact, and shows that England is the 
 protector of the Jews throughout the world. And we may 
 hope that the Lord will bless us for our kindness to his an- 
 cient people. Blessed is he that blesseth thee ! 
 
 May 4, 1853. 
 
 v. LITURGIES ; ARE THEY DESIRABLE OR NOT IN THE 
 CHURCH OF CHRIST? 
 
 This question should not be discussed as a party question. 
 There may be Episcopalians who reject liturgies, and there 
 are certainly millions of Presbyterians who retain and de- 
 fend the use of them. The advantages seem to be the fol- 
 lowing: That there should be a steadfast, regular, and 
 known form of prayer delivers the church from hasty, rash, 
 and, it may be, intemperate effusions of enthusiasm or fana- 
 ticism. It accustoms a nation, or church, to a form of sound 
 words, which by long usage becomes so entwined with the 
 feelings and habits as to form a certain kind of guarantee 
 against change and apostacy. It relieves the pastor from 
 the great responsibility of a sacred part of his ofiice, and 
 the church seems to forget the man in the ofiice ; for young 
 ministers, and among wealthy, proud, aristocratic hearers, 
 this is of some importance. Liturgies grew up in the course 
 of the Christian church, as a development of her life, as well 
 
 t2 
 
324 LITURGIES ; 
 
 as a testimony for, and defence of, her doctrines ; and thus, 
 by using the scriptural parts of those in existence, we be- 
 come, in the pubKc acts of our faith and religion, incorpo- 
 rated with the universal Church, and thus imbibe the spirit 
 and sentiments of heroic and martyred ancestors. We repeat 
 the prayers used for fifty generations in the one Church of 
 the Living God. These seem to be the advantages of litur- 
 gies. The disadvantages are the following : They have no 
 authority in the Holy Scripture ; they consecrate and per- 
 petuate error as well and as readily as the truth ; they go 
 on the principle that tradition hath authority to expound 
 and complete the written word ; they are likely to engender 
 a legal, formal, pharisaical spirit ; and lastly, the spirit of 
 unity, which the Bible is so well calculated to produce, is 
 likely, through liturgical services, to degenerate into the 
 unholy, sectarian dogma of Uniformity. As to the amount 
 of service (if liturgies be allowed at all) which should be 
 liturgical, that must depend on circumstances. The liturgies 
 in the Presbyterian churches of Germany are very short, 
 not occupying, certainly, more than half an hour, and they 
 are used only at the principal services of the church, or what 
 in England we would call the morning service. The Nicene 
 and Athanasian creeds are left out, while the Apostles' is 
 retained. The same Scriptures are read on Sundays, and 
 the four great festivals (which they have retained), as in 
 the Popish churches. The Presbyterian liturgy may be too 
 short for a liturgy, and it is a fact that the majority, per- 
 haps, of the established church of Prussia are in favour of 
 a more comprehensive liturgical service. How often, on the 
 other hand, have I heard devoted and earnest English cler- 
 gymen lamenting the length of their national liturgy, and 
 especially the necessity of reading it on all occasions. Ne- 
 vertheless, if the intention be to make the people indepen- 
 
ARE THEY DESIRABLE OR NOT r 325 
 
 dent of tlie pastor, and render the pulpit ministration less 
 necessary, it should be long and full. In tlie East liturgies 
 have nearly banished preaching from the church. Popery 
 delights in liturgical services, because they are formal ; they 
 are in a dead language, they accustom the people to church 
 authority ; they do away with the necessity of preaching, 
 which the Papacy rarely encourages ; they give opportunity 
 and occasion for splendid exhibitions, processions, and at- 
 tractive worldly pomp. They are also very consistent with 
 the Romish doctrines of inherent justification, and opus 
 operatum. In England the attempt was to harmonise anti- 
 quity with progress ^the pomp and solemnity of liturgies 
 with the intelligence of the people, and the freedom and 
 vehemence of popular discourse. The clergyman is far from 
 being independent, and yet he has a certain circle in which 
 the individuality and spirit of the man has free scope. The 
 liturgies of the Reformed Calvinistic national churches of 
 France and Geneva are short, and, like the Church of Scot- 
 land (which uses no liturgy at all), leaves the service mainly 
 in the hand of the officiating pastor. Every church and 
 nation, both in reformed and unreformed lands, have their 
 own special liturgies. Thus the liturgy used in Scotland 
 differs from the English, and the English from that of the 
 Episcopal church in America (in America they don't receive 
 the Athanasian creed), and in the non-episcopal churches of 
 Germany, Austria, Denmark, Sweden and Norway, France, 
 and Geneva, the liturgies are all different from one another 
 in many respects. This is also true in Roman Catholic coun- 
 tries. Indeed, I believe the only missal used generally in the 
 Popish church is the Roman. 
 
 AsiTovpy'ia, among the Greeks, denoted any public work 
 (Demos, contra Leptinem, 143) ; in the Septuagint it is used 
 for HDhiba (1 Chron. xxvi. 30) ; for ni2y, service (Ex. 
 
326 JEWISH OBJECTIONS ; 
 
 xxxviii. 21 ; Numb. iv. 25) ; for 117^^3, work (Ezek. xxxix. 
 20) ; for ^<li^, war (Numb. viii. 24) ; for nmn, law (2 Chron. 
 xxxi. 4. Thus all the offices of church and state all con- 
 ceivable public acts and offices, are Xnrovpyia. In the New 
 Testament it is ministration (in the Jewish priestly office, 
 comp. pD, 1 Chron. xi. 13), Luke i. 23. Service (viz., 
 service of love and benevolence for the poor), 2 Cor. ix. 12. 
 The XeiTovpyia tiiq iriariMQ (Phil. ii. 17), is the service to 
 the saints which faith requires. Comp. Phil. ii. 30, and 
 Acts xiii. 2; Eom. xv. 27; Heb. x. 11. It is remarkable 
 that the word liturgy does not occur in the English transla- 
 tion of the Bible. 
 May 6th, 1853. 
 
 VI.-JEWISH OBJECTIONS ; THE UNITY OF GOD. 
 
 The following may be taken as a fair specimen of Jewish 
 reasoning among the more intelligent of the free-thinking 
 Jews on the Rhine. 
 
 Jew. We take our stand on the words of the Jewish 
 law-giver, ir\i^ HIH^ 'l:^'7^< mn^ bi^l^^ ^^V " Hear, Israel, 
 the Lord our God is one Lord ;" or perhaps better translated, 
 " Hear, Israel, Jehovah is our God, Jehovah alone." This 
 great truth Christianity denies or perverts ; for it must be 
 admitted that, in some sense at least, the doctrine of the 
 Trinity contradicts the strict unity of God. 
 
 Christian. I deny that the New Testament teaches the 
 doctrine of a Trinity in any sense inconsistent with the unity 
 of God in the law of Moses ; and on this subject I submit 
 the following considerations: (1.) The unity of the Deity 
 does not seem to be absolute even in the law. In the passage 
 which you quote (Deut. vi. 4) D''n7>i is plural ; " Hear, 
 
THE UNITY OF GOD. 327 
 
 Israel, Jehovali is our Elohim, Jehovah alone ;" and plural 
 forms of verbs and nouns are associated with God in many- 
 passages (Gen. i. 26 ; iii. 2 ; xi. 7 ; xx. 13 ; xxxi. 53 ; 
 XXXV, 7 ; Deut. iv. 7 ; v. 23 ; Jos. xxiv. 19 ; 1 Sam. iv. 8 ; 
 2 Sam. vii. 23). Now, I ask, if the Divine unity be incon- 
 sistent with any kind of plurality, why is the plural used ? 
 
 Jew. Kings, princes, and great people speak in the plural 
 number; the form is a mere usage, and you can argue 
 nothing from it. 
 
 Christian. Prove that it is a usage in the East ; I deny 
 that it is. I maintain that the usage in the East is in the 
 singular number. It is not " We, the king, do make a 
 decree ;" but " I, the king, do make a decree " (see Ezra 
 vii. 12, 13, 21 ; Dan. ii. 3, 5, 8, 9 ; iii. 15, 17, 25 ; see 
 especially Dan. iii. 29 ; vi. 26). I do therefore utterly and 
 absolutely deny that kings in the East ever spake in the 
 plural ; and I deny that they do so now. I maintain that 
 the " We," which y^ou talk of, is both a Western and a 
 modern custom. It arose from a division of power, from 
 councils, senates, and parliaments ; but in the East, where 
 single monarchy was the form of government, it was, and is 
 the custom for the king to say, " I, the king, do make a 
 decree." Your objection is, therefore, unfoxmded, and I 
 must again ask, why the Divine being speaks to us in the 
 plural number ? " Let us make man in our image, accord- 
 ing to mcr likeness" (Gen. i. 26). Besides (2.), you are 
 aware that the ancient Jews, at least some of the learned 
 among them, asserted there were three degrees or principles, 
 or persons, in God, viz., God, his Word, and his Spirit, of 
 which you may read a great deal more in the works of Philo 
 and the Jewish rabbis. 
 
 Jew. The doctrine of the Trinity is contradictory and 
 unreasonable. I cannot believe that three are one. 
 
THE PEACE OF GOD. 
 
 Christian. The doctrine of the Trinity is no contra- 
 diction; the nature may be one, and the persons in it 
 many. In the unity of the human nature there are many 
 persons, and so in the unity of the Divine infinite nature 
 there may be three Divine persons. Where is the contra- 
 diction here ? In your own unity there are three principles 
 imited ^body, soul, and spirit. And if it be true, it cannot 
 be imreasonable. God is the Lord and giver of reason. We 
 may not be able to comprehend it ; but neither that, nor any 
 other truth, is incomprehensible. 
 
 Jew. You have more to say than I thought. I wiU take 
 time to consider your state^ients. I shall call in the course 
 of the week. Farewell. 
 
 May 8th, 1R53. 
 
 VII. THE PEACE OF GOD. Phil. iv. 7; John xiv. 27; 
 EoM. V. 1 ; Col. iu. 15 
 
 The peace of God must be a peace worthy of God; all 
 his works and ways manifest the fulness, worth, and majesty 
 of his character. See his creation ! How vast, regular, and 
 glorious is this fair world, which, indeed, seems to be created 
 equally for the use of man and the glory of God. It is 
 worthy of his Divine wisdom and power. So the Gospel of 
 God is worthy of him. The occasion was a great one ^the 
 ruin of a whole order of his creatures ; the means were 
 worthy of him, viz., the incarnation, life, death, and resur- 
 rection of his Son; the end. was worthy of him the eternal 
 welfare of his creatures. So he is the God of peace ; Jesus 
 is the Prince of peace ; his gospel the gospel of peace ; his 
 death the cause of peace ; and his resurrection the proof and 
 
THE PEACE OF GOD. 329 
 
 seal of peace. This Qiprjvt] tov Qeov is a peace from God, 
 a peace wliicli he gives ; a peace which brings the sinner 
 into fellowship with himself ; the enmity ceases, and the stui- 
 shine of love is re-established between God and the sinner. 
 This peace is not the result of our making a treaty or agree- 
 ment with God ; it is not a cessation of hostilities, and a 
 laying down of our weapons, but a removal of the enmity 
 itself. We do not wish to learn war any more. His love 
 has filled us, and we think, feel, and love to act as he does. 
 He has loved, redeemed, and forgiven us, and the conviction 
 and firm assurance of this fact results in peace. Perfect 
 peace is impossible while we have any doubts on the subject 
 of personal salvation. Perhaps the word, peace of God, de- 
 notes the peace which he has the peace and serenity in 
 which he dwells ; so that by faith we see sin with his eyes, 
 and feel over sinners with his heart. We dwell in him, and 
 Bhare the calmness and peace that dwell there. 
 
 EijOj/vjj vfuv, little flock, 
 Thy safety is the Living Rock ; 
 Thy hiding-place the mercy-seat, 
 With Mary at the Saviour's feet. 
 
 Elprivrj vfuv, peace I give. 
 
 To all who will believe and live ; 
 
 My peaceful banner is unfurl'd, 
 
 And peace proclaimed for all the world. 
 
 'Elprjvri vfilv in the hour, 
 
 When death and sin assert their power ; 
 
 Peace in thy dying agony, 
 
 And peace to all eternity. 
 
330 GERMAN STUDENTS. 
 
 VIIL GERMAN STUDENTS ; CHARACTER ; SONGS; 
 
 Learning is undoubtedly more estimated and also more 
 diffused in Germany than in England. This arises from the 
 German character, which is more patient and studious than 
 ours ; from their national schools and gymnasiums, which 
 are of the highest order, and very cheap ; and lastly, from 
 the great encouragement which the rival princes and govern- 
 ments give to learning and learned men. As to the kind of 
 learning, and the purpose to which it is applied, the Germans 
 are much more indifferent than we are. If the book be 
 learned, the author will be rewarded, no matter what the 
 opinions be which he advocates. As to the students, we 
 observe, that on the whole they are as moral, and much less 
 mischievous, than the students in England and Ireland. Of 
 the thousand that attend the university here annually, about 
 twenty, I am told, pass the session without hearing any lec- 
 tures or examinations at all ; among the others there are 
 many who study very diligently. . They are divided into 
 clubs, which are distinguished by their caps. In many of 
 these clubs fighting (duelling) is one of the fundamental 
 principles, and often one club challenges another, and they 
 drive out to the wood and fight it out. It is not, however, 
 like the Irishmen's duel, with the pistols in each other's 
 mouths ^they use only swords ; they are forbidden to thrust ; 
 the neck and left arm are bandaged, so that there is little dan- 
 ger, except from cuts in the face. The German students sing a 
 great deal. Song has a prodigious influence on the German 
 *mind in general ; and the students, in their meetings, in their 
 evening walks, and on board the steamers of the Rhine, contri- 
 bute very much to the vivacity and amusement of society by 
 their songs. These songs are mostly in German, but sometimes 
 they are in Latin. The following is a curious specimen : 
 
SONG OF GERMAN STUDENTS. 
 
 Gaucleamus igitur 
 Juveues dum sumus ! 
 Post jucundam juventutem 
 Post molestam senectutem 
 Nos habebit humus. 
 
 Ubi sunt, qui ante nos 
 In mundo fuere? 
 Vadite ad superos, 
 Transite ad inferos 
 Ubi jam fuere. 
 
 Vita nostra brevis est, 
 Brevi finietur ; 
 Venit mors velociter, 
 Eapit nos atrociter, 
 Nemini parcetur; 
 
 Vivat academia, 
 Vivant professores, 
 Vivat membrum quodlibet, 
 Vivant membra quaelibet 
 Semper sint in flore ! 
 
 Vivant omnes virgines 
 Faciles, formosae, 
 Vivant et mulieres 
 Tenerae, amabiles, 
 Bonae, laboriosae ! 
 
 Vivat et respublica 
 Et qui illam regit ! 
 Vivat nostra civitas 
 Msecenatum caritas, 
 Quae nos hie protegit! 
 
 Pereat tristitia, 
 Pereant o^ores, 
 Pereat diabolus. 
 Qui vis antiburschius, 
 Atque irrisores ! 
 
332 THE LITTLE WHILE. 
 
 IX. THE LITTLE WHILE. Heb. x. 37; Luke xviii. 8; 
 John xiv. 19. 
 
 The ways of tlie great Jehovah are not to be measured by 
 our modes of action or thinking. His worlds in the starry 
 heavens move in spaces, masses, and with velocities which 
 baffle and overwhelm our conceptions. His kingdom rules 
 over all ; and the extent of its boxmdaries, the number and 
 varieties of its subjects, the nature and extent of its laws, 
 the connection of the provinces with one another, and with 
 the capital, where the throne of God is ; the mystery of 
 decay and reproduction, and how far it extends : all these, 
 and, indeed, everything else which concerns him and his 
 glorious self-manifestation, transcend infinitely all our powers 
 of thought or expression. So is it with grace. His love is as 
 transcendent as his power ; the fountain of mercy as open 
 and free as the law of life in the material creation. Yet 
 Jesus rarely passes from the human into the infinite ; being 
 one of us, and with us, and seeking to be understood by us, 
 his words are words of himian sympathy and limitation. Yet 
 now and then the in-dwelling fulness breaks forth, and leads 
 us away into the boundless and infinite. It is, however, only 
 a glance, and we are soon recalled again to the human con- 
 ditions which encompassed the incarnate Son. His little 
 while is a long series of ages ; one day is, with him, as a 
 thousand years, and a thousand years as one day. He talks 
 with Nicodemus on earth, and is at the same time in heaven 
 (John iii. 13) ; in space as in time, he is here and there 
 presented in his relations to the infinite. His words, his 
 ways, his actions, his teaching, his entire intercourse with 
 men, are truly human, yet they seem ever something more. 
 His sympathies are tenderer than ours ; he works with a 
 clear aim ; he makes no experiments ; his attempts never 
 
THE FEAST OF PENTECOST. 333 
 
 fail. His little while is ages ; his few hours on the cross of 
 dying love influenced two eternities. And this idea of time 
 may console the Church in her pilgrimage ; for if this little 
 while of grace lasts so long, what must be the hopes and 
 prospects of the ages of glory? This little while is the 
 world's respite ; the hour of repentance and grace before 
 the fires of vengeance break forth to consume the ungodly. 
 What a motive for us ! Be diligent ; sinners are perishing. 
 The time is short, and the judge standeth at the door. 
 
 Lo ! the strife is not decided ; 
 See, thy seamless robe divided ; 
 Dreadful notes are heard afar, 
 Nations sound the trump of war, 
 
 Come ! Come ! Come ! 
 
 Tyrants bind thy saints in chains ! 
 Antichrist still lives and reigns; 
 Sin abounds ; our love is cold. 
 And Satan rages round the fold. 
 
 Lord Jesus, come ! 
 
 Hear thy weeping, widowed bride ; 
 Hear the groans on every side ; 
 Nature, man, and angels, all 
 Join the universal call. 
 
 Come ! Come ! Come ! 
 May lOth, 1853. 
 
 ^.n^V2^ :)n opTi7 IfiBo^a^wv, DEUT. XVI. lO, THE 
 SAME AS TTSVTTiKoaTn, THE FEAST OF PENTECOST. 
 
 It was one of the three great feasts of the Jews, 
 which were the standing types and memorials of God's 
 everlasting truth the Passover, the Pentecost, and the 
 
334 THE FEAST OF PENTECOST. 
 
 Feast of Tabernacles, symbolising nature, grace, and glory ; 
 or considered locally, Egypt, the wilderness, and Canaan; 
 viz.. Earth, our pilgrimage, and heaven ; or, seen and 
 sealed in the person of Christ (as all truth is and must 
 be), you have the Crucifixion, the Ascension, and the 
 Second Advent ; and these are the fundamental truths of 
 both, yea of all dispensations ; viz., what we were, what we 
 are, and what we sliall be. We were in nature (Egypt), we 
 are in the wilderness, with our backs to the iron furnaces, 
 and we shall enter into glory ; the Passover (the cross), broke 
 Pharaoh's power over us; the Pentecost (heavenly gifts, 
 manna in the wilderness), is our provision by the way ; the 
 Tabernacles (Advent), brings us into the long promised rest 
 of the kingdom. This day, then, reminds us of the ascension 
 of Christ, and the coming of the Holy Ghost. He has, then, 
 really broken the dominion of death, and carried with him 
 into the heavenly sanctuary our immortalised and emancipated 
 nature ; and not only is he as head and forerunner entered 
 within the veil, but he has dispensed from his glorious 
 throne the inestimable gifts of the Holy Ghost. The 
 Pentecostal effusion has never ceased ; the current, less deep 
 than formerly, flows over a larger surface, and the gifts of 
 the Comforter are dispensed with Divine wisdom, according 
 to the wants of the church and the world. He that ascended 
 still intercedes, and the graces of his Spirit are inscribed 
 on the character of all his saints. He is given in answer to 
 our prayers as he was on the day of pentecost, and in pro- 
 portion as we live and walk humbly with our God, may we 
 expect the Divine breathings of the Comforter. Ask and ye 
 shall receive, seek and ye shall find, knock and it shall be 
 opened unto you. His presence brings you joy; he leads 
 you to the Lamb, and makes you rest sweetly on the bosom 
 of Divine love ; he is the dove of peace with the olive branch, 
 
THE FEAST OF PENTECOST. 335 
 
 to say that the waters are subsided ; he is the rushing mighty 
 wind, to bear the bark of salvation to the ends of the earth ; 
 he is the rain and dew of heaven, the river of God, and the 
 streams of rejoicing, to fertilize the heritage when it is 
 weary ; he is the fire of divine love to inflame the heart and 
 burn up the wood, hay, and stubble within you ; he is the 
 breath of new and eternal life, breathed into the redeemed 
 church by the Second Adam, the Lord from heaven. 0, 
 cherish his presence ! " Grieve not the Holy Spirit of God, 
 whereby you are sealed imto the day of redemption." 
 " Quench not the Spirit, despise not prophesyings." 
 
 Holy Spirit, heavenly fire, 
 Kindle every pure desire ; .' 
 Give the oil and fan the flame 
 Of burning love to Jesu's naine. 
 
 Fill, fill, the vacant heart;- - " : . 
 
 Life and love and joy impart; 
 Let our inward tumults cease, 
 thou gentle dove of peatie. 
 
 Thou canst make our journey bright; 
 
 Turn our darkness into light; . v 
 
 Attune the ear, direct the. eye, 
 
 And waft to heaven the sinner's, sigh. 
 
 " Almum flamen, vita mundi 
 Cujus virtus vegetat 
 Quidquid aequoris profundi. 
 Soli quidquid et rotundi 
 Spatium progerminat. 
 Motor omnis creaturae. 
 Vita vitse sub tellure 
 Motus atque requies 
 Spiritus tu unus es. 
 
THE CONVERSION OF THE JEWS. 
 
 " Veni spiritus creator, 
 Dono largus septulo, 
 Veni terrae renovator 
 Pacis atqne boni sator 
 Locvtples Solatio ! 
 O tu mentibus beatis 
 Gaudiiim, sed pravitatis 
 Inventori barathro 
 Maxima confusio." 
 
 XI. THE CONVERSION OF THE JEWS. 
 
 I am firmly persuaded that the Lord is working in this 
 dispensation of grace according to the principle of election. 
 This extends to both Jews and Gentiles. The efiects of the 
 gospel seem to be simply the taking out a people to his 
 name the imiting and gathering together the EKKiXjjo-ta, 
 or elect church of God. It is to be universally pro- 
 claimed, but it is not universally received, nor does 
 either the promise of God or the experience of the past 
 warrant us in believing that it shall be so, while the present 
 dispensation lasts. Many are called, but few are chosen. 
 The miraculous efiusion of Pentecost led multitudes to 
 mock and add blasphemy to their former hardness of heart. 
 The entire working of grace is partial ; no man is fully 
 sanctified ; no nation has yet become Christian, in the true 
 sense of the word ; no city, country, or isle of the sea, has 
 ever yet become thoroughly Christian. Providence and the 
 promise, imite in verifying this fact. All, therefore, that we 
 can expect from the preaching of the gospel among Jews or 
 Gentiles, is the fulfilment of the Divine promise ^viz., the 
 taking out of the world a people for his name. And this 
 state of things shall certainly remain to the end, as the state 
 
THE CONVERSION OF THE JEWS. 337 
 
 the gospel abundantly testify. Nor are tlie Jews an ex- 
 ception to this law of election ; they confirm it greatly, for 
 while they are nationally rejected, and all their former 
 privileges abolished, as the public depositaries of the Divine 
 oracles, and the witnesses for the Divine unity and character, 
 they come for their share in this dispensation of election. 
 
 Hence they are not entirely blinded, nor are all the branches 
 broken off. (Rom. xi. 17, 24, 25.) There is an election among 
 the Jews, and many of the brightest ornaments of the Chris- 
 tian name are converts from that nation. I have been led 
 into this train of thought, by the visit of a Jew yesterday. 
 I had seen him in Hamburg as an inquirer, and given him 
 letters to friends in England. He was baptised there, and 
 brings excellent certificates from Dr. Henderson and others. 
 He seems a very excellent young man, and may yet be very 
 useful in the church. He called to thank me for my former 
 kindness, and get tracts and books to distribute among his 
 brethren. I gave him these and recommended him to the 
 grace of Grod. He is now residing in Dusseldorf. 
 
 But, you say, is the world to remain for ever unenlightened ? 
 Answer : It will certainly remain so, and become worse and 
 worse probably, till the Lord comes ; for the Man of sin and 
 Son of perdition will reign till the Son of Man comes to 
 destroy him (2 Thes. ii.), and great Babylon shall sink all at 
 once, and not gradually, into the sea (Rev. xviii.), and the 
 image shall remain till the kingdom of the Stone breaks it to 
 pieces in a moment (Dan. ii.), and the rule of the beasts 
 shaU continue until the Son of Man comes with the clouds 
 of heaven to set up the kingdom of the Most High under 
 the whole heaven (Dan. vii.), and Antichrist and his scarlet 
 paramour wiU occupy the earth, imtil the bride and the 
 heavenly bridegroom displace them (Rev. xvii. and xiv.) ; 
 and the wheat and the tares, the sheep and the goats, will 
 
338 AUGUSTINE S PARADISE. 
 
 of the world at the coming of Christ, and all the parables of 
 remain together imto the judgment of the quick, when the 
 Son of Man shall separate them (Matt, xxv.) Then the Jews 
 will return nationally to God and also to their own land, and 
 the renewed earth shall become the theatre of universal 
 feKcity ; then the sublime prophecies of the Old Testament 
 will be fulfilled to the letter, and the whole earth be filled 
 with the knowledge of the Lord ; then the clang of arms and 
 the shock of battle will be heard no more, but all nature 
 and all nations shall be at rest under the King and the 
 kingdom of righteousness and peace. Then the wonders of 
 redeeming love will be seen in the teeming population of the 
 earth, which, wandering star as it was, shall return to its 
 orbit of holiness ; and all its famiKes and tribes and nations, 
 the savage as well as the civilised, shall enjoy with thankful- 
 ness the goodness of the Lord, and one endless, boundless 
 hallelujah of praise and adoration shall ascend from them all, 
 to Him that sitteth upon the throne, and to the Lamb for ever 
 and ever ! Oh, does not the heart leap, and the eye sparkle at 
 the hope of such glories ? Come, Lord Jesus, come quickly ! 
 
 Bonn, May lUh, 1853. 
 
 XII. AUGUSTINE'S PARADISE. 
 
 The delineations of the future glory of the church must 
 partake of the infirmity of earthly feelings and human 
 language. Hence, even in the sacred Scriptures, we read 
 of a holy city, with streets of gold, and walls of pearls. 
 The inhabitants are clothed in white robes ; palms of victory 
 are in their hands ; crowns, diadems, golden harps, everlast- 
 ing spring, unclouded skies, everlasting rest, are the common 
 imagery of the heavenly state. And so it must be. Pure 
 
AUGUSTINE S PARADISE. 33 9 
 
 spirits may enjoy purely spiritual truth, embodied spirits 
 like us must have embodied truth. 
 
 You should not, therefore, find fault with the noble canticle 
 of Augustine (one of the noblest of antiquity), because his 
 glowing descriptions are embodied in a brilliant framework 
 of materialism. And, indeed, think of heaven as you may, 
 it must necessarily include the ideas of locality and material- 
 ism (see Chalmers on the iN'ew Heavens), for the glorified 
 body of our Redeemer must be conceived of as a human 
 form, occupying a certain portion _of space somewhere. 
 Dixon's admirable spiritual song, "Jerusalem, our happy 
 home," is full of the same noble and striking imagery, 
 though, as a composition, it must yield, I think, the palm to 
 Augustine's " Paradise." 
 
 I like to turn back to Augustine. The clouds of ignorance 
 and barbaric superstition had not settled around the church. 
 The apostacy had not submerged the simple sublime faith of 
 the apostolic ages. Augustine's whole life and doctrine were 
 one continual protest against the fatal errors of self- righteous- 
 ness and human merit. "We trace the muddy stream through 
 the swamps of the Papacy, until we reach the pure fountains 
 of primitive faith. Let us, therefore, refresh our hearts 
 with Augustine's song. The German version is by Simrock , 
 the poet of the Rhine, and is both exact and beautiful. All 
 I have attempted in the English translation is free rendering 
 of the author. I make no pretensions to poetry. 
 
 EYTHMUS DE GLORIA 
 
 PARADISI. THE GLOEY OF PARADISE. 
 
 Ad perennis vitae fontem For tlie living fount of glory, 
 
 Mens sitivit arida; Longs my panting thirsty soul, 
 
 Claustra carnis praesto frangi Longs to break its earthly prison, 
 
 Clausa quaerit anima : Longs to reach its heavenly goal ; 
 
 Gliscit, ambit, eluctatur To regain its lost dominion 
 
 Exul frui pati'ia. Far beyond the world's control ! 
 
 z 2 
 
AUGUSTINE S PARADISE. 
 
 Dum pressuris ac serumnis 
 Se gemit obnoxiam, 
 Quam amisit, dum deliqiiit, 
 Con tempi atur gloriam, 
 Praesens malum auget boni 
 Perdidi memoriam. 
 
 Nam quis prom at sumrase pacis 
 
 Quanta sit laetitia ? 
 
 Ubi vivis margaritis 
 
 Surgunt sedificia 
 
 Auro celsa micant tecta 
 
 Badiant subliraia. 
 
 Soils gemmis pretiosis 
 Hsec structura nectitur, 
 Auro mundo tan quam vitro 
 Urbis via sternitur ; 
 Abest limus, deest fimus 
 Lues nulla cernitur. 
 
 Hieras horrens, aestas ton'ons 
 lUae nunquam saeviunt, 
 Flos perpetuus rosarum, 
 Ver agit perj^etuum ; 
 Candent lilia, rubescit 
 Crocus, sudat balsamum. 
 
 Virent prata, vemant sata, 
 Rivi mellis influunt; 
 Pigmentorum spirat odor, 
 Liquor et aromatum ; 
 Pendent poma floridorum 
 Non lapsura nemoi-um. 
 
 Non altemat luna vices, 
 Sol et cursus siderum, 
 Agnus est felicis'urbis 
 Lumen inoccidium ; 
 Nox et tempus desunt ei 
 Diem fert continuum. 
 
 Restless, waywai'd, weeping, sighing, 
 Mourns the soul her weary road; 
 Feels herself, through sin and Satan, 
 Exiled fi-om her loved abode. 
 And the thought of former glory- 
 Much augments her present load. 
 
 Who can paint the joy and gladness 
 In the world of angels bright? 
 Eadiant roofs and golden mansions, 
 Sparkling in eternal light ; 
 Where no sin, nor death, nor danger, 
 Mars the soul's serene delight. 
 
 Who describe the golden glories 
 Of the new Jerusalem ? 
 Walls of jasper, gates of diamond. 
 Every tower a precious gem ; 
 No more dying, no more sighing, 
 No more sorrow found in them. 
 
 Dreary winters, burning summers. 
 Now disturb our peace no more ; 
 Genial spring, in rosy bowers, 
 Scatters sweets from shore to shore ; 
 Myrrh and lilies, balmy odours, 
 Ever sweeter than before. 
 
 Bloomingfieldsandverdantmeadows, 
 Oil and honey, milk and wine; 
 Sweetly scented herbs and odours 
 From the orange, palm, and pine ; 
 Fruits for ever ripe ; and clusters 
 Pendant from the fruitful vine. 
 
 Night no longer spreads her curtain ; 
 Moon and stars no longer shine ; 
 Darkness yields to day eternal ; 
 Christ their sun can ne'er decline. 
 He the light, the lamb, the temple. 
 Fills the place with joy divine. 
 
AUGUSTINE S PARADISE. 
 
 Nam et sancti quique velut 
 Sol praeclarus rutulant; 
 Post triumphum coronati 
 Mutue conjubilant, 
 Et prostrati pugnas hostis 
 Jam securi numerant. 
 
 Omni labe defaecati 
 Camis bella nesciunt, 
 Caro facta spiritualis 
 Et mens una sentiunt; 
 Pace multo perlruentes 
 Scandalum non perferunt. 
 
 Mutabilibus exuti 
 Repetunt originem, 
 Et praesentem veritatis 
 Contemplantur speciem, 
 Hinc vitalem vivi fontis 
 Hauriunt dulcedinem. 
 
 Inde statum semper idem 
 Existendi capiunt ; 
 Clari, vividi, jucundi 
 Nullis patent casibus : 
 Absunt morbi semper sanis 
 Senectus juventibus. 
 
 Hinc perenne tenent esse 
 Nam transire transiit ; 
 Inde vii-ent, vigent florent, 
 Corruptela corruit, 
 Immortalitatis vigor 
 Mortis jus absorbuit. 
 
 Qui scientem cuncta sciunt, 
 Quid nescire hi queunt ? 
 Nam et pectoris arcana 
 Penetrant alterutrum; 
 Unum volunt, unum nolunt, 
 Unitas est mentium. 
 
 Now the saints, like stars in glory, 
 Shine arovmd their Father's throne ; 
 Now they tell the joyful story, 
 Grace triumphant, foes o'erthrown ! 
 Glory in the heavenly mansions, 
 Glory to the Lord alone. 
 
 Washed from sin's polluting vileness, 
 Stilled the inward troubled sea ; 
 Law of mind, and law of members, 
 Brought to perfect harmony ; 
 Now their joy is full in Jesus, 
 Full to all eternity. 
 
 Freedfromchangeandearthlybondage 
 They have found their native home ; 
 Where they see all truth and beauty 
 In the face of God alone ; 
 Drinking life from living fountains 
 Round the dear Redeemer's throne. 
 
 Now their state is fixed for ever. 
 Time and change have passed away ; 
 Every gift reflects the giver, 
 Through the bright eternal day; 
 No more age, and no more sickness, 
 No corruption, no decay. 
 
 Here is changeless blest existence. 
 And the transient all is past ; 
 Death is dead ; comipts corruption ; 
 All is blissful peace at last ; 
 For the law of life eternal 
 Holds the new creation fast. 
 
 Those who know theOne all-knowing. 
 What may they not seek to know ? 
 No more secrets; nature's chambers 
 All their portals open throw ; 
 All desires take one direction, 
 All their joys together flow. 
 
AUGUSTINE S PARADISE. 
 
 Licet cuiquam sit diversum 
 Pro labore meritum 
 Caritas hoc facit suum 
 Quod amat in altero : 
 Propriiim sic singulorum 
 Fit commune omnium. 
 
 Each receives a different portion, 
 Various as his works have been ; 
 Brother loves each brother's virtue, 
 And through love resembles him I 
 Thus each special grace and glory, 
 Common to the whole is seen. 
 
 Ubi corpus illic jure 
 Congregantur aquilae, 
 Quo cum angelis et sanctse 
 Kecreantur animae, 
 Uno pane vivunt cives 
 Utriusque patriae. 
 
 Eagles gather round the carcase ; 
 Children eat one common bread ; 
 Saints and angels, re-united, 
 Glorify one common head ; 
 One their hearts.and one their anthem 
 " Jesus liveth that was dead." 
 
 Avidi et semper pleni 
 Habent quod desiderant, 
 Non satietas fastidit, 
 Neque fames cruciat : 
 Inhiantes semper edunt 
 Et edentes inhiant. 
 
 Ever full and never cloying. 
 All their wishes gratified ; 
 Life and love and God enjoying. 
 What can they desire beside ? 
 Ocean streams of joys immortal 
 Swell the ever rising tide. 
 
 Novas semper harmonias 
 Vox meloda concrepat, 
 Et in jubilum prolata 
 Mulcent aures organa, 
 Digna per quem sunt victores 
 Kegi dant prseconia. 
 
 Ever new harmonious voices 
 Raise the joyful song on high ; 
 Organs, harps, and various music, 
 Charm the heart, the ear, the eye ; 
 Worthy songs to praise the victor. 
 Him who brought them to the sky. 
 
 Felix coeli quae praesentem 
 Regem cemit aniraa 
 Et sub sede spectat alta 
 Orbis volvi machinam, 
 Solem, lunam, et globosa 
 Cum planetis sidera ! 
 
 O happy hosts in realms of glory ! 
 There they behold the living God ; 
 Sun, moon, and stars beneath them 
 
 rolling, 
 And this poor world which once they 
 
 trod; 
 They hear no more the accuser 
 
 tempting. 
 No more they feel the chastening rod. 
 
AUGUSTINE S PAHADISE. 343 
 
 Chi'iste palma bellatorum Jesus, captain of salvation, 
 
 Hoc in municipium By thy dying love to men, 
 
 Introduc me post solutum Give me name and place and station 
 
 Militare cingulum, In thy new Jerusalem ; 
 
 Fac consortem donativi When thy hand unbinds my armour 
 
 Beatorum civium. Ne'er to be resumed again. 
 
 Prsebes vires in infesto Give me, Lord, thy sti'ength in battle, 
 
 Laboranti proelio, Give me faith to trust on thee ; 
 
 Nee quietem post certamen Give me rest with thy dear people, 
 
 Deneges emerito. Who have gained the victory ; 
 
 Teque merear potiri Let me from thine ocean fulness 
 
 Sine fine praemio ! Drink, Lord, eternally ! 
 
 DIE HERRLICHKEITEN DES PARADIESES. 
 
 Nach der ew'gen Lebens Quelle 
 Lechzet meiner Seele Brand, 
 Der gefangne Geist durchbrache 
 Gern des Leibes engend Band, 
 Eingt und miihet sich und Kiimpfet 
 Ums verlorne Vateiland. 
 
 Seufzend fiihlt er sich von Leiden, 
 Von Entbehining schwer gedrutckt, 
 Ach, verloren durch die Siinde 
 Gieng der Glanz, der ihn geschmiickt, 
 Und sein Elend Scharft Erinnrung, 
 Wie er einst war hochbegliickt. 
 
 Denn wer mag die Wonne schildern 
 In des Himmels Freudensaal ? 
 Wo aus Perlen stehn errichtet 
 Prachtgebaude sonder Zahl, 
 Und die hohen Dacher golden 
 Leuchten in der Sonne Strahl . 
 
AUGUSTINE S PARADISE. 
 
 Nur aus echten Edelsteinen 
 1st erbaut die Himmelsstadt, 
 Klares Gold ist alles pflaster 
 In den Strassen, die sie hat, 
 Wie zum putze rein von Schmutze, 
 Denn kein Unrath findet statt. 
 
 Winters Harte, Sommers Diirre 
 Schaffet Niemand bier Beschwer; 
 Immer bliihen bier die Rosen, 
 Ew'ger Friibling ist umber, 
 Lilian glanzen, Balsam duftet, 
 Eotblicb gliibt ein Crocus bier. 
 
 Zwischen Wiesen, frischen Saaten 
 Wallen Honigbaehe bin, 
 AUe Krauter baucben Diifte, 
 Die die Liifte siiss durchzieb'n, 
 Und von immer reifen Friihten 
 Scbwankt des Waldes Baldachin. 
 
 Sonn' und Vollmond, alle Sterne 
 Siht man stats am Himmel stehn : 
 Gottes Lamm, der heilgen Statte 
 Licht, mag niemals untergehn ; 
 Da ist weder Nacht noch Stunde, 
 Stater Tag ist da zu sehn. 
 
 Auch der Heilgen Leiber leuchten 
 Dort wie Sonnen bell und klar, 
 Jetzt im Siegeskranze prangend 
 Wiinscht sicb Gliick die werte Schar, 
 Zablt im Frieden die Besi^en, 
 Zablt die Scblacbten vol! Gefabr. 
 
 Alles Wankens iiberboben 
 Und des Kampfs mit Fleisebeslust 
 Ist der lautre Leih sicb gleicben 
 Zieles mit dem Geist bewusst, 
 Im Genuss des voUen Friedens 
 Bubt von allem Drang die Brust. 
 
AUGUSTINE S PARADISE. 
 
 Keinem Wechsel mehr erliegend, 
 Jetzt zum Urspi'ung heimgekehrt, 
 Sehen sie das Bild der Wahrheit 
 Unverschleiert, unverwehrt, 
 Schopfen aus des Lebens Quelle 
 Lebenskraft, die ewig wJibrt. 
 
 Solcb ein immer gleicher Frieden 
 Lacbelt in der Ewigkeit, 
 Klar und beiter, voiles Leben, 
 Ohne Widerwartigkeit, 
 Bliib'n sie in gesunder Jugend, 
 Krankbeit bleibt xmd Alter weit. 
 
 Hier ist wandellose Dauer, 
 Das Voriiber ist vorbei ; 
 ^Alles treibt, gedeiht und bliihet, 
 Von Verwesung bleibt es frei, 
 Denn die Kraft des ew'gen Lebens 
 Brach des Todes Macht entzwei. 
 
 Die Den kennen, der allwissend, 
 Was mag denen noch entgebn ? 
 In der Brust gebeimste Tiefen 
 Konnen sie einander sebn ; 
 Trotz und Eigenwille scbweigen, 
 Sinneseinheit bleibt bestehn. 
 
 Ob auch Jeder nach Verdienste 
 Seiner Thaten Lobn empfangt, 
 Wird des Andern, den er liebet, 
 Gliick doch Jedem aufgedrangt, 
 Und Gemeingut muss es werden, 
 Was dem Einzlen scbien verbangt. 
 
 Wo ein Leicbnam ist, da stellen 
 Gerne sicb die Adler ein ; 
 Hier wo mit den beilgen Engeln 
 Sel'ge soUen selig sein, 
 Leben Biirger beider Welten 
 Nur von einem Brot allein. 
 
AUGUSTINE S PARADISE. 
 
 Stats verlangend, stats erlangend 
 Haben sie im Uebei-fluss, 
 Von des Hungers Noth gemieden, 
 Unbeschwert von Ueberdruss, 
 Im Begehren scbon geniessend, 
 Noch begehrend im Genuss. 
 
 Immer nene Harmonien 
 Dringen aus den Keblen vor, 
 In der Sanger Jubel stimmend 
 Riibrt der Orgel Klang das Ohr ; 
 Ihn den Kbnig aller Siege 
 Preist des Volkes froher Chor. 
 
 Sel'ge Seele, die da scbauen 
 Darfst der Hiramel hocbsten Herrn ! 
 Blickst herab vom hohen Sitze 
 Auf das Weltgewolbe fern, 
 Siehst um ihre Achse Kreisen 
 Sonne Mond und Wandelstern. 
 
 Christe, palme Deiner Streiter, 
 Fiihr in diese Stadt mich ein 
 Lose mir den Kriegergiirtel 
 Dort in Deiner Kampfer Reih'n, 
 Lass mich theilhaft auch der Freuden 
 Deiner sel'gen Biirger sein. 
 
 Gabst dem Kampfer in der Hitze 
 Des Gefechtes Kraft und Mutb ; 
 Gonne dem verdieuten Streiter, 
 Dass er nach dem Kampfe ruht; 
 Lass ihm dann auf ewig werden 
 Dich zum Lohn, du hochstes Gut ! 
 
 Bonn, May \.9th, 1853. 
 
MORNING ON THE LEBANON. 347 
 
 XIII. MOENING ON THE LEBANON. 
 
 Most beautiful vision ! See these multitudinous mountains, 
 lying in fearful, appalling sublimity around you ; the tops of 
 the ridges are naked and bare; no vegetation, however 
 stunted, relieves the weary eye as it wanders over the fright- 
 ful uniform desolation ; rocks, rocks, and ever more rocks, 
 snow on the upper ridges, and the glories of the Syrian sun, 
 form the elements of the scene. Now look downwards ! 
 These valleys are all full of inhabitants ; the vine, the orange, 
 and the olive, and all the trees of the wood flourish there in 
 richest magnificence ; wells of living water, and streams from 
 Lebanon, delight the ear, the eye, and the parched lips of 
 man. The mists of the morning are now cleared away, and 
 lo ! the wondrous scene meets the charmed and delighted 
 sense. How varied ! Above you snow, rocks, and barren deso- 
 lation ; beneath you, in the innumerable valleys, the richest 
 vegetation, cedar groves of gigantic dimensions, and the most 
 delicious orchard and garden fruits smile around you ; before 
 you, in the distance, is the Mediterranean Sea, without ebb or 
 flow as in the days of old. All that is conceivably necessary 
 to make up a sublime scene is here. Hill and dale, wood and 
 water, rocks, precipices, and threatening crags ; irreclaimable 
 desolation and boundless fertility, vast heights, distances, and 
 valleys, burning heat and perpetual snow ; all the elements of 
 greatness, littleness, and contrast, meet and mingle in wonder- 
 fully attractive proportions ; the attractive and the repulsive, 
 the sublime and the beautiful, the appallingly great and 
 elegantly little, the patriarchal cedars and the lilies of the 
 valley ; all that can attract, delight, or terrify the ear, eye, 
 and heart of man, blended together in wild, chaotic, yet har- 
 monious confusion, in this upland panorama of the workman- 
 
348 CRUELTY TO A>IMAT.S. 
 
 ship of God. There is harmony in the disorder ; the apparent 
 lawlessness but intimates a deeper law, and the colours, lines, 
 and proportions reveal the skiU and perfection of the Divine 
 artist. And then the sun, the glorious sun, unites all, tran- 
 quillises all, and throws over it all the baptism of his golden 
 beams. I have seen nothing like this. The Khine, the Elbe, 
 and the Danube, the Moxmtains of Wicklow, and the High- 
 lands of Scotland, all that I have yet seen must yield to the 
 glories of Mount Lebanon. 
 
 XIV. CRUELTY TO ANIMALS; THE HARE. 
 
 It will no doubt be gratifying to the members of the societies 
 against cruelty to animals, to know that their principles were 
 known as early as the year 1575. The following pathetic 
 complaint and appeal of the poor little hare will, I hope, make 
 a deep impression upon hunters and sporting gentlemen of aU 
 kinds: 
 
 Flevit lepus parvulus damans altis vocibus 
 Quid feci hominibus ; quod me sequuntur canibus ? 
 Quid feci hominibus ; quod me sequuntur canibus ? 
 Neque in horto fui, neque olus comedi. 
 
 Quid etc. 
 Longas aures habeo, brevem caudam teneo. 
 Leves pedes habeo, magnum saltum facio. 
 Quando servi vident me, base ! base ! vocant me. 
 Domus mea silva est, lectus raea dura est. 
 Dimi montes ascendero, canes nihil habeo. 
 Dum in aulam venio, gaudet rex at non ego. 
 Quando reges comedunt me, vinum bibunt super me 
 Quando comederunt me, ad latrinam portant me. 
 
 Bonn, May 2bf.Jt, 1853. 
 
JEWISH OBJECriOKS. 349 
 
 XV. JEWISH OBJECTIONS; THE PRINCE OF PEACE. 
 
 Jew. You boast that the prophecies are fulfilled in Jesus 
 of Nazareth, but how is this possible ? I maintain that the 
 prophecies (1.) connect the coming of the Messiah with the 
 glory, happiness, and prosperity of Israel, and (2.) that the 
 appearance of Jesus of Nazareth was the cause of dissension 
 and ruin to the nation. How then are the prophecies fulfilled 
 in him ? He never brought blessing to the nation ! Answer, 
 We must distinguish where God makes a difference. A multi- 
 tude of prophecies referring to the life, birth, character, and 
 death of the Messiah for the sins of the people are, you must 
 admit, really and truly fulfilled in Jesus of Nazareth ; see 
 Is. ix. 7 ; liii., and others ; other Scriptures, referring to the 
 blessing and greatness of the nation, remain yet to be fvdfiUed. 
 How can you expect a blessing from Jesus of Nazareth when 
 you do not receive him ? I argue thus, if these prophecies 
 remain unfulfilled, if you are not blessed in Jesus, the seed of 
 Abraham, it is your own fault ; you have none else to blame 
 in the matter. You rejected him, and, therefore, your temple 
 is destroyed, your land desolate, Jerusalem a habitation of 
 strangers, and you yourselves scattered to the ends of the 
 earth. 
 
 Jew. Our scattering was according to the wiU and wisdom 
 of God, that we might be witnesses for his unity. Christian. 
 Many of the nations, among whom you are now scattered, are 
 much stricter believers in the Divine unity than you are ; 
 what do you say to the Moslems ? Are not all the European 
 nations believers in the Divine unity ? In point of fact you 
 are most found, not among the polytheistic, but the monotheistic 
 nations of the earth. You are not now God's witnesses as 
 you formerly were ; you rather profane and defile the name 
 of Jehovah among the heathen ; your worldlincss, as a nation, 
 
350 JEWISH OBJECTIONS. 
 
 is no recommendation to tlie religion of Moses. Have you 
 anything else to say ? 
 
 Jew. I have hardly began yet. The Messiah was to be 
 the Prince of Peace; but the Christian nations are warlike, and, 
 in point of fact, the greatest wars known to history have been 
 planned and executed by Christians. Therefore Jesus is not 
 the true Messiah. Answer. Jesus is the true Messiah notwith- 
 standing. If the nations do not keep his commands, you 
 cannot set down their disobedience to the score of the gospel. 
 His kingdom is a kingdom of peace, his name the Prince of 
 Peace, his gospel is peace, the angels' song at his birth was 
 peace, and his last blessing was peace. War is contrary to 
 the genius of the gospel. I might as well argue that the 
 present Jews are not the descendants of Abraham, thus ^od 
 promised the land of Palestine to Abraham and his seed for 
 ever, but you are not in possession of that land, and therefore 
 ^oii are not the seed of Abraham. 
 
 Jew. If you can bring yourself to believe that the present 
 time is the reign of the Prince of Peace, your faith is 
 stronger than Abraham's ! Answer. At all events we are 
 living xmder the administration of God, and yet we are 
 not to set down war and bloodshed, cruelty and rapine, as 
 being according to his will. Can you deny that the gospel 
 encourages and sanctions the doctrines of universal peace 
 and brotherly-kindness? Did Jesus call down fire upon 
 his enemies ? Is not his death the best and noblest proof 
 of the pacific nature of his kingdom ? 
 
 Jew. You speak of principles, I want facts ; the Jews are 
 scattered, the temple is in ruins, the nations are at war, the 
 Christians are all of them worshipping three gods, and the ma- 
 jority of them worship a piece of bread and bow down to images, 
 and they adore the work of their own hands ; therefore I say 
 the Messiah is not come, for aU these idols and evils he shall 
 
THE PRINCE OF PEACE. 351 
 
 utterly abolish. Answer. All idolatry is forbidden in the New 
 Testament. If Christians worship idols, so do the majority 
 of the Jewish nation ; the lost ten tribes are idolaters, yet 
 the law of Moses does not sanction idolatry. As to peace, we 
 have peace of conscience and joy in the Holy Ghost ; we have 
 inward peace ; the gospel gives us peace with God in the for- 
 giveness of sins through the cross of Christ. "We expect, 
 too, a time of external peace, when the kingdoms of the world 
 will become the kingdoms of our Lord and of his Christ. 
 We do not limit the glorious power of God, and, therefore, we 
 see many prophecies not yet fulfilled, and among these are the 
 prophecies which refer to the Jewish nation in the latter day. 
 Deus habet horas et moras. In the meantime don't think you 
 can get a blessing from Christ if you do not believe on him. 
 Jew. Salvation does not depend on our opinions, but 
 our works ; I am far from believing that Christians do not 
 go to heaven ; all religions are essentially the same. The 
 existence of God is the foundation, and the superstructures 
 may be as various as the nations of the earth are difierent. 
 In fact there is a good deal of priestcraft in most religions. 
 Answer. I am astonished to hear a Jew talk in that way ! 
 What ? Is idolatry then a trifle ? What advantage then 
 has the Jew ? Why do you not at once become Christians ? 
 Is the law of Moses no longer Divine ? As for the idea that 
 we can get to glory by our good works, I think it right to 
 demand what are the works which merit heaven ? But there 
 is an important previous question, viz., how shall we get rid 
 of the consequences of our had works which seem to merit 
 hell ? Tell me, is there one of us who has not broken the law 
 of God, and if so, how can we merit heaven by our works ? 
 However, we are departing from our original theme, that 
 Jesus is called the Prince of Peace, and I can only beseech 
 you to study his peaceful holy character. Enough has been 
 
S52 A LETTER TO A ROMAN CATHOLIC. 
 
 fulfilled in his person to give us full confidence in his love 
 and the efficacy of his work. The prophecies that remain to 
 be fulfilled are also true and certain, and the faithful Promiser 
 will, in his own good time and way, bring them all to pass. 
 
 Bonn, May 2bth, 1853. 
 
 XVI. A LETTER TO A ROMAN CATHOLIC. 
 
 You ask me what makes the English so violently opposed to 
 the Catholic religion ? I reply, the English are not opposed to 
 the CatJiolic religion ; on the contrary, they hold fast the name, 
 the doctrines, and the discipline of the Catholic church, and 
 they reject Popery, because they think it imcatholic as well 
 as \mchristian. But why are they so opposed to Popery ? 
 
 I. They firmly believe that the distinguishing tenets of 
 the Popish system are lies, and can never bring the blessing 
 of God to the soul. Truth is the jewel of great price, which 
 the English prize above all things. They see also that lying 
 characterises your entire system. The beginning, the 
 middle and the end of it is interpenetrated with lies. And 
 as the creature- worship, mariolatry, image- worship, and the 
 innimierable mediators which you have introduced in the 
 place of the gospel are false doctrines, so the practising 
 of these has engendered a system of falehood and lying 
 in the daily operations of life. 
 
 Thus, the Pope dispenses with the sanctity of oaths ; the 
 Jesuits as a body teach the lawfulness of reservation, pre- 
 varication, and lying, ad majorem Dei gloriam ; the mission- 
 aries in India, Syria, and indeed everywhere, asserted the 
 most awful lies, in order to get the heathen to receive the 
 rite of baptism, and it is the doctrine of the Popish apostacy,. 
 
A LETTER TO A ROMAN CATHOLIC. 353 
 
 that faith should not be kept with heretics. We reject the 
 system, therefore, because we believe it to be full of lies. I 
 should add here, that lying wonders, too, are characteristic, 
 and in perfect keeping with the mendacious character of the 
 system, as well as with the predictions of the sacred Scrip- 
 tures (2 Thes. ii. 10 ; Eev. xiii. 13 ; xix. 21). Can that 
 which contains such manifest and fundamental falsehoods, be 
 from the pure and holy God ? 
 
 II, The English love the Bible ; they think that as the sun, 
 the moon, and the stars of heaven are intended of the Lord 
 to shine upon the earth, so the Word of God is as free to the 
 children of God as his works. It is the will of the Author 
 of it that we should read and understand it, but your system 
 is, and ever has been, and must be, opposed to the reading of 
 the "Word of God. Your service is in a strange tongue ; your 
 priests have the keeping of the Word of God ; your bishops, 
 cardinals, and popes forbid the reading of the Bible, and 
 anathematise those who refuse to obey their unholy com- 
 mands. Hence in Popish lands you can hardly get a Bible 
 at all ; and if you do succeed, it is probably in three or four 
 large volumes, and may cost several pounds. Tell me now, 
 candidly, if the Bible be the pure and blessed foimtain of 
 truth, why do you lock it up from the people ? If it favours 
 your system, why not give it publicity ? Is it not very 
 suspicious ? He that loves the truth, cometh to the light. 
 
 III. The English love religious liberty, and therefore they 
 reject the Papacy. We look upon Popery rather in the 
 light of a universal confederation and conspiracy against the 
 word of God and the liberties of mankind than a religion. 
 It is essentially political. Its head is a temporal prince, 
 whose cardinals, legates, bishops, and priests, are the spies 
 and informers of the Roman court, throughout the world. 
 Its priesthood is the most grasping, unscrupulous, and am- 
 
.354 "from NATUKE UP TO NATURES GOD. 
 
 bitious of which history, sacred or profane, makes mention ; 
 every nation which has hitherto attained religious liberty, 
 has done so by overturning the dominion of the Papacy. 
 They felt that Poperij and Liberty could not go hand in hand 
 in the regeneration of the nations, and I think you yourself 
 must admit, that the genius of the E-oman Catholic religion 
 is opposed to the civil and religious liberties of nations. 
 
 These are three of the reasons which make the English 
 opposed to your " Holy Roman Catholic and Apostolic 
 Church." I shall, perhaps, on another occasion, give you 
 more. These three are, however, sufficient to determine the 
 judgment and reason, for we are persuaded that what is/a&e, 
 anti-scriptural, and tyrannical, can never be the handmaid of 
 virtue, or the benefactrix of nations. 
 
 Bonn, May 27th, 1853. 
 
 XVII. "FROM NATURE UP TO NATURE'S GOB." 
 
 Is it possible, from the works of the creation, to arrive at a 
 knowledge of the character of the Creator ? Most certainly, for 
 the Apostle declares, Rom. i. 19, to jvojcttov tov Qeov, (pavspov 
 iorriv ev avTotg. It is therefore true that that which may be 
 known of God is manifest in his works. The sun, moon, 
 and stars are his works, and the traces of his glory and 
 majesty are inscribed on them all. He is manifest in them 
 all, his power sustains, his presence fills, and his love blesses 
 them all. There is no want of evidence ; even the heathen 
 are without excuse. But is it a fact that we, the fallen race 
 of Adam, have ever through nature arrived at the idea of a 
 perfect, holy, beneficent God ? Never ! we never have done 
 so, and we never can do so, at least in our present circum- 
 stances. Cicero indeed says, " Demn non \ddes tamen Deum 
 
"from nature up to natures god. 356 
 
 agnoscis ex operibus ejus ;" and Aristotle declares, " airo 
 TU)v epycov deMpelrai o Qsog." But all this proves nothing, 
 as the question still remains, what kind of a Oeog do you see 
 in the visible creation ? And universal antiquity, and all the 
 ancient and modern mythologies, sufficiently prove that they 
 never arrived at the sublime idea of one pure, holy, beneficent 
 Almighty Creator. How could they? The testimony of 
 nature herself is divided, and seemingly inconsistent. The 
 good and the evil are mixed and interpenetrated in the 
 natural and moral world so inseparably, that human reason 
 avails not to disentangle and trace them to their fountains. 
 All our history is mixed, the phenomena of the natural world 
 are of a mixed character, and drawing our conclusions from 
 such disjointed and confused premises, our idea of the 
 Creator and Ruler must be mixed and imperfect also. Our 
 very ideals are, and must be, imperfect, for these can be 
 nothing but a heightening and refining of the actualities 
 that surround us. Are the heathen gods perfect ? They are 
 just deified heroes ; and the good and bad of our nature are 
 both equally seen and symbolised in them. We are fallen, 
 and sin has marred the visible creation also, so that two main 
 elements are wanting in the data from which ice can arise from 
 Nature up to Nature's God. Here now is the point where 
 revelation lends us a helping hand, and from a higher source 
 unfolds to our dim eyes the glorious perfections of God. It 
 gives us the ideal and the real at the same time. The Bible 
 reveals the pure and perfect character of the Supreme E-ider ; 
 our hearts and thoughts are lifted up to the sublime con- 
 templation of a pure, loving, adorable God; while at the same 
 time all this ideal and transcendent excellence and beauty, 
 are realized and manifested in the Word made flesh the 
 wonder of the universe the incarnate Son of God. Here 
 we have the glorious antitype of all conceivable and ideal 
 
356 THE LITTLE CHILD AND THE FATHER. 
 
 excellence, wliicli the panting, struggling spirit longed after, 
 but could not reach ; in which, as in a refuge from the 
 storms and waves, our adoring contemplations find their 
 sweet resting-place and home. From this perfect Man we 
 can reason our way upward to a perfect God. Add infinity 
 to all that you find in him, and you have at once the 
 delineation of the perfect Creator. Thus, grace has bridged 
 over the chasm which separated the soul even in her loftiest 
 flights from the pure and eternal fountain to which, though 
 in ignorance and error, she still longed to return. 
 
 Bonn, May 27th, 1853. 
 
 XVIII. THE LITTLE CHILD AND THE FATHER. 
 
 Sweet little smiler, charming beguiler, 
 
 Come, come ! 
 joy sucb as this is, thousands of kisses. 
 
 Come, come ! 
 
 Here in thy father's breast, loveliest cherub, nest, 
 Let little Francie rest, under my tears ! 
 Is it not all a dream? feel I my son again? 
 Till I came home again days have been years ! 
 
 Why do you weep, papa ? See on thy cheek, papa. 
 Tears rolling thick, papa ; why do you weep ? 
 Oh, love that like bliss is; joy such as this is, 
 Thousands of kisses, that makes me weep ! 
 
 Do you not see mamma, Eddy, and me, papa. 
 
 All do agree, papa, that you must stay ! 
 
 Too long from wife and child, little lamb meek and mild. 
 
 Have I myself exiled I come home to stay ! 
 
JESUS AT THE RIGHT HAND OE GOD. 
 
 Sure you won't leave, papa ! again to bereave mamma ! 
 Now don't deceive, papa are you come home ? 
 Prattler so cunning, so charming, so winning, 
 Leave oflf your funning ! I am come home ! 
 
 Sweet little smiler, charming beguiler, 
 
 Come, come ! 
 Oh ! joy such as this is, thousands of kisses, 
 
 Come, come ! 
 
 Bonn, May 27th, 1853. 
 
 XIX. JESUS AT THE RIGHT HAND OF GOD. Ps. ex. 
 
 The offices of mediation and the exercise of them are 
 all found in the adorable Redeemer at all times and in all 
 places. This is true of his earthly life, for he put forth his 
 prophetic, priestly, and royal authority and power, as occasion 
 required. He was, and is always the anointed prophet, 
 priest, and king of his Church, yet we may easily conclude, 
 from Heb. viii. 4, and other Scriptures, that there is also 
 a progressive development of his wonderful character and 
 office. Till the Resurrection he was mainly the prophet, the 
 teacher, the lamb to be offisred up for the errors of the 
 people ; from the Resurrection till the Advent, he is mainly 
 the priest, the mediator, and advocate of his people ; from the 
 second Advent he shall manifest especially his royal office, 
 and God's appointed king. He was the prophet, he is the 
 priest, and he shall be the king. Let us contemplate him as 
 a high-priest in heaven, where he ever lives to make inter- 
 cession for us. sweet assurance, most blessed hope ! 
 Our brother, in whom we trust, is gone before us as our fore- 
 runner ; the way is clear, the door is open, the fountain of 
 life and love flowing from the throne on high, invites us all to 
 
368 JESUS AT THE RIGHT HAND OF GOD. 
 
 its waters ; the holiest of all has received the incorruptible 
 manna, as a pledge of our abiding and incorruptible inheritance. 
 Where the head is there the members shall be; his love, joy, 
 peace, and glory are theirs ; he shared our misery and we 
 shall share his glory ; He is the example to the inhabitants of 
 the heavenly sanctuary of the beauty and blessedness destined 
 of the Lord for the redeemed race ! Jesus ! how precious 
 is thy love ! Deeply tried, but always victorious : thy tender 
 love to poor sinners is the same to-day as when thy heart was 
 pierced on the cross of Calvary. And we may use thy name 
 and plead thy work before our God ! We may approach the 
 holy God as thy disciples, washed, sanctified, and justified 
 through thy most precious blood. Come, then, let us adore 
 him ; let us make our requests known to God in his name, 
 for the Father seeketh such to worship him. It follows as a 
 necessary consequence of the exaltation of the Son of Man, 
 that the redemption has placed man at the head of the creation, 
 as the first, highest, and most glorious of all the creatures 
 of God. Most glorious fact, which throws its light over the 
 character of both God and man. 
 
 " A hope so great, and so divine, 
 May trials well endure, 
 And purge our souls from sense and sin, 
 As Christ himself is pure." 
 
 Bonn, May 29f/i, 1853. 
 
EARLY LOVE TO CHRIST. 
 
 I. Early Love to Christ. II. The Jews ; Objections. III. Advice to a Young 
 Minister. IV. 'O Qeog Kal Jlarrip. V. The Khine. VI. The Living 
 Temple. VII. Thoughts on Turkey and the Turks. VIII. Ta iXTrii^ofieya, 
 "Things hoped for." IX. Free-thinking among the Jews. X. Arabic 
 Anecdotes. 
 
 I. EARLY LOVE TO CHRIST. 
 
 The young heart is fresh and warm and vigorous in its 
 longings and aspirations ; the evil ways of the world are at 
 least partly unknown ; contending passions have not yet 
 hardened it ; disappointments have not soured it, and, like 
 the flowers and the dewy earth, it is ready for the blessings 
 of the Sun of righteousness. Prevention, they say, is better 
 than cure ; it is easier to educate the young, and better than 
 to build prisons for them or hang them, when through neglect 
 they have become criminals. Jesus, too, shows his tenderest 
 love on many occasions to children ; he made them examples 
 for his disciples, and sharers of his kingdom. All this teaches 
 the advantage and blessedness of early dedication to the service 
 of the Lord. I find no moral greatness so beautiful and so 
 attractive as that of a young man fully and heartily devoted 
 to the service of God. On the other hand there is no sight 
 more thoroughly pitiable than an old man trembling on the 
 edge of the grave, without any serious thought of the world 
 to which he is hastening. Voltaire and Anacreon, the types 
 of hoary-headed blasphemy and revelry, seem to be the 
 
360 EARLY LOVE TO CHRIST. 
 
 acme of repulsive and disgusting improprieties. Old Hobbes' 
 " leap in the dark" is more modest and manly. But the 
 young mind, actively engaged in the pursuit of virtue, is the 
 noblest jewel in the crown of Jeeus : the love is warm, and 
 the foot is swift, and the arm is strong. The soldier is in 
 the vigour of manhood, and capable of executing his captain's 
 commands. He can enter into the "gaudia certaminis" of 
 the spiritual conflict, and triumph over his enemies, through 
 the wisdom and strength of his prince. Seek, then, to give 
 your young hearts to Jesus, and remember that his eye is 
 ever upon you, and his ear ever open to your cry. Be strong 
 in his strength, and seek guidance from his wisdom. 
 
 One there is who loves us dearly, 
 
 bow precious is his love ! 
 One who pardons fully, freely. 
 
 From his throne of grace above. 
 
 One there is who came to see us, 
 
 From the realms of glory blest: 
 He who lived and died to free us, 
 
 With the load of sin oppressed. 
 
 One there is who ne'er forgets us, 
 
 On his throne of grace on high ; 
 Ever gentle, ever loving. 
 
 And his help is always nigh. 
 
 One there is who loves for ever, 
 
 All who seek his love to share ; 
 And his mercy, like a river, 
 
 Waters all that weary are. 
 
 One there is whose loving bosom 
 
 Welcomes little children dear, ' 
 
 Tells them of the heavenly kingdom. 
 
 With its sky so bright and clear. 
 
THE JEWS ; OBJECTIONS. 
 
 Hear his name ! His name is Jesus ! 
 
 His is love that knows no end; 
 His the pitying eye that sees us ; 
 
 He the sinner's only friend. 
 
 Bonn, June 7th, 1853. 
 
 II. THE JEWS; OBJECTIONS. 
 
 A Jew said to me the other day, "Mr. Graham, I am 
 convinced of the truth of Christianity ; the prophecies you 
 refer to are fulfilletl in the person of Jesus of Nazareth ; all 
 is true, you have the hest of the argument, and the Jews are 
 overthrown, and yet I cannot, dare not, become a Christian," 
 ""Why not ?" "I have taken an oath long ago, never to change 
 my religion ; I am sorry for it, but I cannot help it ; my wife 
 is a strict Jewess, but there are my children, take them and 
 educate them in the Christian religion." This is often the 
 case ; the parents or the fanatical Rabbis make the young 
 Jews take the most fearful oaths never to leave the religion 
 of Moses. They hate Christianity as- Hannibal's father did the 
 Romans. The most current objections put forth by the Jews 
 are the following : 1st. The Jewish nation rejected the 
 claims of Jesus, and therefore he cannot be the Messiah. 
 2nd. The prophecies that refer to the glory and prosperity of 
 the Jews have never been fulfilled in him. 3rd. The change 
 of the Sabbath and the overthrow of the Jewish polity and 
 the holy city, is contrary to the will of God. 4th. In the 
 times of the Messiah wars shall cease, idolatry be over- 
 thrown, peace be universal, the Jews happy and victorious, 
 but this has never taken place, and therefore the Messiah is 
 not yet come. 5th. The Christian system seems to destroy 
 
362 THE jews; OBJECTIONS. 
 
 the xmity of God, and the doctrine of mediation is unneces- 
 sary. These and other similar objections are frequently met 
 with among the Jews. The Rationalists take a shorter road 
 in coming to the same conclusion. Their summary process is 
 something like the following: "All religions have the germ 
 of truth in them the imity and attributes of the Deity, the 
 inculcation of the moral virtues, and the doctrine of a future 
 life. These are the substance, and all the rest is form, 
 ceremony, and priestly traditions. Many of the ideas 
 associated in the Christian mind with the person of the 
 Redeemer, are beautiful, true, and of eternal importance, 
 and their operation on the mind must be the same, whether 
 he was really the Son of God or not. All religions are true, 
 though not all equally so, and yet all contain much that is 
 false, nonsensical, and derogatory to the true character of 
 God." 
 
 The most popular arguments for Christianity are the 
 following : 1st. The Scriptures are fulfilled in the person, 
 work, and sacrifice of Christ. 2nd. Its progress and triumphs 
 in the apostolic ages show it to be of God. 3rd. The well- 
 substantiated miracles by which its doctrines have been con- 
 firmed. 4th. It is founded only on facts : the birth, life, 
 death, and resurrection of Jesus Christ are historical facts, 
 and far removed from the fancies and speculations of other 
 religions. 5th. I defy you to bring one argument for Juda- 
 ism which I cannot apply to Christianity. 6th. The doctrines 
 of the New Testament are like God, and they suit the wants 
 of man ; the craving, longing, and fears of the himian mind 
 are met and satisfied in the gospel. These are some of the 
 arguments which the Jewish missionary should be fully 
 prepared upon, as most likely to bring conviction to the mind 
 of the Jewish people. 
 
ADVICE TO A YOUNG MINISTER. 363 
 
 III. ADVICE TO A YOUNG MINISTER. 
 
 The first and most important matter, dear brother, is the 
 preaching of the gospel. You are called of God, and ap- 
 pointed to this great and laborious calling, and you should 
 seek to show yourself to be a workman that need not be 
 ashamed, rightly dividing the word of truth. Study is 
 necessary, otherwise your discourses will become pointless, 
 and the continual round of a few Scriptural truths will 
 make both the people and yourself indifierent. Enter into 
 the full mind of the Spirit, in the wondrous plan of redeem- 
 ing love, and as the mind opens, and the heart enlarges, 
 the affections will become inflamed with zeal and love for 
 the salvation of souls. The longer you abide on the Mount, 
 the more your face will shine. There is no tonic for the 
 mind better than prayer; and in the presence of, and fel- 
 lowship with, greatness, goodness, and divine majesty, the 
 dwarfishness and earthliness of our character gradually pass 
 away. All the successful pastors we read of were men of 
 prayer, and Chalmers had a proverb which he used very 
 often, " A man of prayer is a man of power." Apart from 
 the direct blessings which are promised to prayer, the exer- 
 cise itself has a very blessed and ennobling influence on the 
 mind. It makes us better men humble, lowlier, and more 
 contented. You should labour hard. Think of Jesus Christ 
 and his apostles ; think on the faithful preachers and martyrs 
 of former times ; think of the value of souls, the price paid 
 for them, the torments of hell to be avoided, and the glories 
 of heaven to be won. Think of your time, how short it is, 
 and how, though you may neglect your duty, the world does not 
 stand still, nor sin cease to harden, nor the seducer to tempt, 
 nor the thousand evil influences to deaden the conscience 
 and corrupt the heart. Your position, as a believer, is in 
 
364 ADVICE TO A YOUNG MINISTER. 
 
 heaven ; you are risen with Christ, and from the elevation of 
 his throne you should look down on the world, and all its 
 vanities. I advise you to rise early. Seven hours are 
 enough in bed ; I make it a point for myself to rise at six, 
 viz., to be in my study at six, summer and winter. This 
 gains a good deal of time. Be sure you forget nothing you 
 have ever learned. Many young men, when they have gone 
 through their studies, and gained comfortable parishes, lay 
 aside their books, whereas all that teachers and professors 
 can do is to put you in the way of studying for yourself. 
 But not only should you not forget, you should increase your 
 stores of knowledge continually. I shall give you an ex- 
 ample of what I mean. You have read some Greek and 
 Hebrew ; now, if you shut the Hebrew and Greek Bible and 
 Testament, your knowledge of the sacred Scriptures in the 
 original tongues will speedily vanish ; so that, at last, you 
 will be able only with difficulty to compare a passage with 
 the original. Take my advice, and it will be otherwise with 
 you. Read one chapter in Greek every morning, and one 
 in Hebrew every evening, and before ten years you will read 
 the Bible in both languages as easily, intelligently, and 
 fluently as in English. If the ministers of the Presbyterian 
 Church in Ireland would follow out this suggestion, they 
 would speedily become the first Greek and Hebrew biblical 
 scholars in the world. This practice will not only keep you 
 where you are, but lead you onward along your literary road; 
 it will also open up many sources of pure and blessed enjoy- 
 ment which translations cannot give, and your mind will 
 meet the people's, in your ministrations, with the freshness 
 and vigour which are best supplied from the fountain-head 
 itself. 
 
 Bonn, June lOth, 1853. 
 
GOD AND FATHER. 366 
 
 IV. EyvaotCTTOUi'TEC to) Gew Kai Trarpi oi avTOV. Col. iii. 17. 
 GOD AND FATHER. 
 
 The soul of religion is thankfulness. The heart which 
 feels its wants, and knows where to find a supply, must be 
 thankful. All the terrors which sin and Satan have brought 
 into the soul have passed away through the mercy of God, 
 and the serene sunshine of hope and forgiveness irradiates 
 the heart. The object of our thanks is God. To him we 
 lift up our souls in constant adoration and praise. His gifts 
 supply all our wants, his hand sustains our feeble strength, 
 his eternal love fills us as the vessels of his mercy. We see 
 him, hear him, feel him, in all things the beauty, strength, 
 and steadfastness of the material creation are but the faint 
 manifestations of his excellence. God ! what awful glories 
 surround that name ! The boundless, endless, omnipotent, 
 omniscient, all-pervading, eternal God. But he is our 
 Father also. This stills our fears. Geoc and Trarrip are 
 united in the same glorious person; illimitable power no 
 longer appals, for we know it is guided by love ; love is no 
 longer a helpless, inefficient sentiment of pity, for it is sup- 
 ported by infinite power. He whom we adore is both God 
 and Father. Nature reveals his godhead (Rom. i.), the 
 Bible his paternity, and thus the works and the word of God 
 unite to encourage and support the believer. The power 
 and the purpose of the Deity are made known in these two 
 names. He is God, and we tremble before him; he is 
 Father, and our fears subside. He can and he will bless us. 
 That o OsoQ Kai Trarrip, by the usage of the Greeks, denote 
 one and the same person, is manifest ; and the meaning is 
 Deus qui idem pater est. He who is God and Father. 
 See the following passages : 1 Pet. i. 3 ; 2 Pet. i. 11 ; ii. 
 
366 THE RHINE. 
 
 20 ; Phil. iv. 20 ; Eph. i. 3 ; 2 Cor. iii. 3. As bearing on 
 the person of Christ, see, among others, Titus ii. 13 ; Jude 
 1, 4 ; and 2 Thes. i. 12. Winer's objections in these three 
 instances are frivolous, and arise from his neological tenden- 
 cies. He says, indeed, 2 Thes. i. 12, reduces itself simply to 
 this, that Kvpiog is used for o Kvp'iog ; viz., simply, Winer 
 makes Scripture, instead of interpreting it. So the expres- 
 sion, Iv TTTj l^aaiXHo. Tov ^piarov Kal Oenv (Eph. v. 5), must 
 mean, according to the analogy of the language, the kingdom 
 of him who is Christ and God. Why should o Oeoc kui 
 iraTiip denote only one person, and o Xptaroc kqi Geoc 
 necessarily two ? There is no reason, save that Arians are 
 unwilling to believe that Jesus Christ is Qeog. This prin- 
 ciple is important, and has a wide application in the Scrip- 
 ture. 
 
 Bonn, June Uth, 1853. 
 
 v. THE RHINE. 
 
 Most noble river ! How human works, and human toil, 
 and human existence, are all mocked by the perpetual flow 
 of thy silent waters. Ages roll on, and empires rise and 
 fall ; but this peaceful, placid, silvery stream holds on its 
 ceaseless march. The Rhine land is the land of fable. Tradi- 
 tion, ever busy, has peopled the hills and the valleys, the 
 rocks and the fountains, with the memories of the past, 
 boundless as the imagination, gorgeous and many-coloured 
 as the all-bespanning bow ; here heraldry, chivalry, and the 
 robber knights performed their exploits, in which daring 
 and submission, abject superstition and proud defiant inde- 
 pendence were so strangely blended. It is the land of 
 
THE RHINE. 367 
 
 8ong ; tlie fine climate, the noble river, the comfort of the 
 people, the cities, the vineyards, and the high civilisation 
 which for ages has had its home here, all conspire to make 
 the people joyous, cheerful, and musical. This is the fact. 
 A people may be musical, and yet produce few poets or 
 composers of music. Look at Spain, where singing is uni- 
 versal. But here, on the Rhine, they are musical as a 
 nation, and they have had great poets and composers. 
 Rhine is a fortunate word, inasmuch as it rhymes with icine, 
 and this has contributed in no small degree to associate the 
 majestic river with the socialities, habits, and entire domestic 
 life of the people. But it a great historic river taking its 
 place in the meniorials of nations with the Nile, the Euphrates, 
 and the Tiber. It witnessed the defeat of Varus by the 
 German nations, and thenceforth formed the boundary of 
 the Roman conquests. The cities of the Rhine, and espe- 
 cially Cologne, played a conspicuous part in the dark ages, 
 when priests ruled the world, and emperors kissed the toes 
 of the Pope ; while in the breaking forth of light and re- 
 formation, a few small provinces, fertilised by its waters, 
 did not hesitate, in the name of God, for the defence of their 
 liberties and to overthrow the Inquisition, to bid defiance 
 to the whole power of Spain and the authority of the Pope. 
 Honour to the brave ! There are few names in history more 
 worthy of record than that of William the Silent, even as 
 there is no episode in universal history more spirit-stirring 
 and ennobling than the revolt of the Netherlands. The 
 Rhine, the bridge of Mayence, witnessed the conquering 
 legions of Napoleon, as they passed onwards, in the pride of 
 power, to the plunder and conquest of the German nations 
 witnessed them, too, after the overthrow of Leipsic, for- 
 lorn and dejected, as they fled to their native land before 
 the vengeance of an indignant and liberated world. All is 
 
THE RHINE. 
 
 historic on the Rhine; its waters sweetly blend into the 
 voice of history, which leaves, again, its echo reverberating 
 in endless variety of tone and distinctness among these val- 
 leys and hills. But is not the scenery of the Rhine beau- 
 tiful ? It is beautiful very. But, with the exception of the 
 river, there is nothing to be compared with the Highlands 
 of Scotland, the Wicklow Mountains, or the Lakes of Kil- 
 larney. From Bonn to Heidelberg is beautiful, and, with- 
 out doubt, far surpasses the Danube and the Elbe. In the 
 summer it is thronged with steamers, who bear thousands of 
 our countrymen from their island home to the recreation and 
 variety of continental scenes. Some come for health, some 
 for pleasure, many because they are weary with home and 
 home restraints, some for the education of their children. 
 I have heard it asserted, there are a thousand invalids, a 
 thousand insane, and a thousand English in Bonn ; and 
 this was considered proof positive that the place was the 
 healthiest, the pleasantest, and the most convenient on the 
 Rhine. On the whole, they are not the best specimens of 
 our countrymen who visit foreign lands. There is, indeed, 
 a fair proportion of them excellent moral and religious men ; 
 and I have seen none of them anywhere who were not bene- 
 volent and kind. The character which the English sustain 
 in Germany is the following : They are rich, headstrong, 
 religious, proud, holding down their heads, kopfhangers, 
 who go twice to church on Sunday ; they are made to be 
 plundered, and nobody spares them, for it is known John 
 Bull is a man of importance, and has a heavy purse. He is 
 believed to be fond of good living, and in most German 
 towns you notice the word beefsteaks on sign-boards, as a 
 bait for the beef-eating islanders. This propensity is felt to 
 be universal, and I have seen poo-jSe^ (rosbef) standing at 
 the head of a bill of fare in Athens. How different the 
 
THE TEMPLE OF -GOD. 869 
 
 feelings and the associations of the Rhine from those of the 
 Jordan. I have bathed in them both, and prefer the fish 
 of the lake of Tiberias to those of the Rhine. There are, 
 indeed, men to whom fish is fish, and water only tcater. 
 With such I have no argument. For me Thermopylae is 
 more than a cow- gap, and Olivet, Tiberias, Jordan, Naza- 
 reth, and Jerusalem, five words, which purify and elevate 
 the nations. Where materialism prevails the traveller will 
 prefer the Rhine ; where idealism, he will infinitely prefer 
 the Jordan. On the Jordan you feel yourself among Divine 
 things, and the heart draws near to Him whose baptism 
 is still the baptism of love. 
 
 Bonn, June Ibth, 1853. 
 
 VI. THE TEMPLE OF GOD. 1 Cob. vi. 19, 20. 
 
 The names and dignities of the Redeemed Church are 
 worthy of the person and character of the Redeemer. They 
 are the trees of His planting, the fruits of His dying 
 love, the house of His habitation, and the temple where He 
 is to be worshipped for evermore. The wonderful union of 
 the deity with human nature in the person of the Son of 
 God is the foundation stone, the corner stone, and the top 
 stone in this immortal building. Round this fact of facts 
 this immense and substantial pole of the new creation, move 
 in stately and harmonious order all the prophecies, promises, 
 and doctrines of the Gospel. This is the basis of the 
 pyramid whose summit reaches to the heavens ; this is the 
 centre of the great cirple in which the manifold fulness of 
 the Godhead flows forth over the creation. Without this 
 there were no living temple, no redemption in the cross, and 
 
870 THE TEMPLE OF GOD. 
 
 no eternal weights of glory for tlie believer. But what is 
 this temple ? Answer It is the church of God redeemed by 
 the Son, sanctified by the Spirit, and glorified by the Father 
 Almighty. It includes and embraces aU ages, generations, 
 and nations, in so far as grace and love have been realised 
 among the sons of men. This is the innimierable company 
 mentioned in the Apocalypse as the redeemed from the 
 earth ; this is the family of God into which we are bom by 
 a new birth, the garden in which we are planted by Divine 
 grace, the ark of salvation which can bear us through the 
 tempests into the harbour of eternal rest. Be not deceived. 
 This temple is not Christendom, nor the Papacy, nor the 
 true visible church, but the real invisible church, the faithful 
 in Jesus Christ, who shall certainly and finally through faith 
 and perseverance enter the heavenly kingdom. They are 
 known by their fruits. Their life a sacrifice of love, the 
 fruits of righteousness and peace adorn their character; their 
 death is tranquil or victorious, and their memory is blessed. 
 They are rich and poor, but they have all one 'master, Christ. 
 They are high and low, but they all surround one heavenly 
 throne of grace. They have various capacities, but they are 
 all fuU ; various gifts, but they are all employed ; various 
 hopes, but they are all bright, like the many stars of the one 
 glorious heaven ; some of them are gently built up into the 
 living temple like Lydia, whose heart the Lord opened; 
 others are torn from the stock of nature with the violence of 
 a tempest ; some of them spend their days in the quietude of 
 miobtrusive obedience and love, and others must gird on the 
 armour of the soldier and fight the battles of the faith. 
 Many of them are early transplanted into the heavenly 
 garden ; others like Jacob in a good old age yield their 
 spirits into the hands of their Creator ; and not a few of the 
 faithful witnesses of Jesus have through their faithfulness 
 
THOUGHTS ON TURKEY ANT) THE TURKS. 371 
 
 unto death been honoured with the martyr's crown. How 
 various are the stones in this living temple ! But they are 
 all in it. They are all necessary for its strength, complete- 
 ness, and beauty, but its chief glory is, that the Lord God 
 Almighty fiUs it with His presence. This is His rest ; here 
 He shall remain for ever, in the nearest closest communion 
 with His ransomed people. Brother, have 'you thought of 
 this temple? are you in it? The question is well worth 
 thinking of. 
 
 " Domine Deus ! speravi in Te, 
 O care mi Jesu, nunc libera me 
 In dura catena ; in misera poena 
 
 Desidei-o Te 
 Languendo, gemendo, et genuflectendo 
 Adoro, imploro, ut liberes me." 
 
 Bonn, June 19th, 1853. 
 
 VII. THOUGHTS ON TURKEY AND THE TURKS. 
 
 I am no friend of the pretensions of Eussia, against whose 
 semi-savage vehemence the more civilised nations of Europe 
 may be yet called upon to defend their liberties ' and their 
 homes ; neither am I any friend of the Turks, the barbarians 
 from the North, who, for a time, made Europe tremble for 
 its Christianity and independence, and finally settled down as 
 plunderers and conquerors in the fairest regions of the globe. 
 The Turks should be banished out of Europe, and the city of 
 Constantine purged from the desecration of a foreign faith. 
 There are five millions of Greeks in the Turkish Empire ; 
 there are perhaps ten millions of Christians, and these, if they 
 do not shew themselves both cowards and slaves, might form 
 
 BB 2 
 
372 THOUGHTS ON TURKEY 
 
 on the Bosphorus an empire able to bridle tbe ambition of 
 Russia, and sow the seeds of a new life and higher civilisation 
 among the decaying populations of the East. The present 
 govenmient of the Turks is what it ever was, partial, 
 tyrannical, and cruel ; and nothing but its weakness and the 
 commanding position of the Christian nations restrain it from 
 the crusades of conquest and extermination which charac- 
 terised the standard of the Prophet in former times. They 
 are not changed. The name of Christ and Christian is still 
 a mockery and a scorn to these barbarous unbelievers, and if 
 they give you any appellation better than dogs, and swine, and 
 slaves, you are honoured beyond your deserving. How often 
 have I heard them say, as we went through the streets of Da- 
 mascus, '* May God sweep them from the face of the earth," 
 while at the same time they spat upon the ground and looked 
 sourer than even Turks ordinarily look. "What right, save the 
 right of successful plunder, have these armed bands to settle 
 down in countries not their own, and possess themselves of 
 the cities, palaces, and treasures of a civilised empire ? The 
 Christians are, by the religion and law of the State, the slaves 
 of the conquerors ; they must pay the capitation tax, the 
 price of existence, for liberty to live in their own lands ; and 
 the fruits of their industry may at any time be seized by the 
 blood- sucking harpies of irresponsible Pachas, who, dependent 
 on the nod of the Sultan, generally make the most of their 
 time and position to enrich themselves by the plunder of the 
 people. It is a scandal and reproach to the civilised nations 
 of the East and the TVest, that the Turkish hordes have been 
 permitted to pollute the classic countries of antiquity, and 
 fatten on the spoils of unrighteous aggression so long. All 
 power is in their hands ; they have not blended with the 
 conquered nations as the Saxons did with the Britons, or the 
 victorious Goths with the subjugated Romans. Nor is the 
 
AND THE TURKS. 373 
 
 huinlliatioii of conquest mitigated by admission to a share in 
 the public administration ; the rulers of cities and provinces, 
 the captains of the armies, the admirals of the sea-forces, the 
 ministers of the crown, are in fact mostly foreigners, and must 
 of necessity be Moslems, so that aliens in blood, language, 
 and religion tyrannise over the nations who, in former ages, 
 directed the stream of history, and filled the whole world 
 with their renown. The Egyptians, the Arabs, and the 
 Greeks are better and nobler races than the Turks, and 
 occupy in the records of the historian a more conspicuous 
 place, yet they must bow their necks to their foreign masters. 
 The Pacha of Damascus is a Turk (was when I was there), 
 surrounded by a clique of Turks from Constantinople, who 
 knows not a word of the Arabic language, and, apart altogether 
 from religion, is as alien and foreign to the Arabs of Syria as 
 a French government would be in London or Berlin. If the 
 oppressed nations were to arise and say to their foreign task- 
 masters. We will submit no longer to your dominion ; we are 
 fifteen millions, and you, the governing Turks, are not more than 
 six or seven, we resist and overthrow your despotism ; would 
 they be doing anything but assuming the rights which, in 
 England, have been consecrated by the successful resistance to 
 tyranny, and are publicly recognised with more or less clear- 
 ness by the civilised nations of ancient and modem times ? 
 We justify the Greek revolution, and helped in so far to dis- 
 member the Turkish Empire ; why should not the Arabs 
 establish their independence also ? But perhaps it is only a 
 choice of masters, and if the Turks were overthrown the 
 Russians would, with their equally crushing tyranny, step into 
 the vacant throne. It might be so, but it is neither neces- 
 sary nor highly probable ; and if they did so, it would weaken 
 rather than strengthen their power. Extent of territory does 
 not necessarily increase the resources of a nation. Russia 
 
374 THOUGHTS ON TURKEY AND THE TURKS. 
 
 would then be an overgrown monster, and speedily fall to 
 pieces from its own weight. It is a wild dream to imagine 
 that the same power coidd long rule over Moscow, Petersburg, 
 Constantinople, Bagdad, Damascus, and Cairo. No ! The 
 Greeks have tasted the sweets of liberty, and would never 
 submit again to the yoke of a stranger ; the Arabs and 
 Egyptians, uneasy enough under the yoke of foreigners, 
 though Moslems, would never submit permanently to a foreign 
 Christian dominion ; and the seven millions of dethroned 
 Turks, long accustomed to command, would be a festering 
 wound, which would exhaust the powers of the most stable 
 government. But if all this should be otherwise, and Russia 
 shoidd really attain to the dominion in the Turkish Empire, 
 it would be the triimiph of Christianity over Mohammedanism, 
 of a progressive reforming despotism over an equally despotic 
 but stagnant barbarism. But, as I said before, it is in my 
 opinion highly improbable that Russia shall ever possess the 
 empire of the successors of Othman, and if she did, she 
 would be less formidable than she now is to the rights and 
 liberties of mankind. But it may be asked will the Ottoman 
 power fall ? Answer It must, it will, and it should fall, for 
 its course has not been like the beneficent river, fertilising 
 the barren wilderness, and enriching kingdoms and provinces 
 with fertile fields and the triumph of peaceful arts, but rather 
 like the tornado which prostrates the monuments of human 
 industry, and makes desolate the blooming face of nature itself. 
 The population is not increasing as in other countries ; it is 
 in many places stationary, and in most diminishing, so that, 
 even if let alone, Turkey must perish for want of Turks. 
 Egypt, the granary of the ancient world, has sunk into 
 insignificance in their hands ; Syria was by far the most pro- 
 ductive province of the Roman Empire, containing innu- 
 merable cities and a teeming popidation ; it is now reduced 
 
THINGS HOPED FOR. 375 
 
 to a desert, traversed by the homeless descendants of Islimael. 
 The noble valley of Jezreel could sustain two millions of in- 
 habitants, and the whole land, under a fair, liberal, strong 
 government, would easily sustain ten times its present 
 inhabitants. In one word, the cities are in ruins, the 
 scattered villages miserable and unsafe, the finest valleys 
 untilled, and the whole aspect of the country abandoned and 
 desolate. Such are the blessings of Turkish rule. Change 
 would give the possibility/ of improvement ; it is not easy to 
 conceive how any change could make matters worse. 
 
 Bonn, June ISth, 1853. 
 
 Vm. THINGS HOPED FOR. Ta eXTri^d/xem. Heb. xii. 1. 
 
 "We are created by the God of love to enjoy the luxury 
 of hoping as well as believing, of anticipating and preparing 
 for the future as well as ruminating on the treasures of the 
 past. He that made us knows our frame, and has provided 
 for our wants. He has spread over us, as Christians, a 
 radiant heaven, from which many stars of hope beckon us 
 onward to the promised rest. Hope is the most ethereal, 
 elevating, and unworldly of all our faculties, and in the right 
 use and enjoyment of it, the heavenly mind of the Christian 
 mainly consists ; and consequently the mind that dilates over 
 the things hoped for in the Bible will become large and 
 generous, comprehensive and benevolent. But what are 
 these things ? They are the brighter and better land than 
 this ; the Living Temple above, where God is to be worshipped ; 
 the many-mansioned House of our Father in the heavens. 
 We shall meet again ; the grave shall yield its charge to the 
 
376 THINGS HOPED FOE. 
 
 voice of the Son of God, and the long-broken ties of friend- 
 ship and affection Bhall be renewed and perfected in the 
 kingdom of glory ; we shall see Abraham, and Isaac, and 
 Jacob, and aU the apostles and prophets, and the glorious 
 army of the martyrs around the throne of God and the 
 Lamb ; we shall see the reversal of the curse, and the over- 
 throw of the enemies of Christ, and the triumphs of re- 
 deeming love, and the unclouded glories of the incorruptible 
 Jehovah in his house and kingdom. All that could trouble 
 the well-being of the saints is removed. No death any 
 more, nor pain, nor sin, nor separation from those we love ; 
 Satan roars no longer seeking to devour us, and the flesh is 
 no more rebellious to the will of God, and all the powers of 
 the sinful creation in us and around us, have been extin- 
 guished in the resurrection from the dead. Harmony reigns 
 within the soul, as well as in the external world, and the 
 well-regulated society of the redeemed, filled and interpene- 
 trated with the presence and love of God, shall offer up to 
 him who is worthy the perfect and perpetual sacrifice of 
 adoration and praise. We shall see Jesus, the Mediator and 
 Redeemer, whom not having seen we love, and in his glorious 
 person we shall find for ever new sources of wonder and 
 delight, new and fresh manifestations of the all-working, 
 all-wondrous, all-glorious God. For ever approaching, and 
 for ever at infinite distances from the unutterable, illimitable 
 Creator, our expanding faculties, and widening vision, and 
 adoring love, shall find in him and in his works their ever- 
 lasting satisfaction and joy. The rivers of joy at his right 
 hand, of which the Scripture speaks, shall be for ever free 
 and for ever full ; the triple crown, the crown of glory, of 
 righteousness, and life shall be worthy of him who gives and 
 procured it for the believer ; the innumerable company of 
 the redeemed, the palm-bearers and kings of the new creation, 
 
FREE-THINKING AMONG THE JEWS. 377 
 
 beautiful and various as the stars, shall shine for ever in the 
 firmament of their Father. We are unable to conceive the 
 glory of the place, but we may be sure it will be worthy of 
 the grace and majesty of God ; it will be the result of his 
 eternal plan in the redemption of the fallen race, by the 
 mediation of his incarnate Son it will be the proof and 
 demonstration to the angels and the universe, how high 
 God can elevate the fallen, how glorious and beautiful he 
 can make the dust of the earth, how expansive and capacious 
 the sold of man is the demonstration to the angels and the 
 whole creation, that the curse of sin is obliterated by the 
 Serpent-bruiser, according to ancient promise, that the 
 harmony of the universe, broken by the first is restored and 
 made sure for ever by the second Adam, the Lord from 
 heaven : that the grave has been robbed of its prey, and 
 the prison doors of Hades unbarred, the law of the righteous 
 moral Governor vindicated and sanctioned, even in the pardon 
 of the sinner, and a whole polluted and sin- wrinkled world 
 restored to more than paradisaical glory. These are great 
 hopes, and do they not draw thy heart, brother, to the one 
 glorious centre, Jesus Christ, in whom they all have their 
 root and tenure ? Is he not the Divine-human, and there- 
 fore the home of all human hearts, that seek to resemble 
 the Divine ? 
 
 IX. FREE-THINKING AMONG THE JEWS. 
 
 Tempora mutantur et nos mutamur in illis ! The force of 
 events carries along the current, and we are neither able to 
 cross nor stem the stream ! The Italians detest the Pope, 
 and would gladly see him sinking in the Tiber ; the English 
 
FREE-THINKING 
 
 church, for centuries the defence and bulwark of Protes- 
 tantism, shows unequivocal leanings towards the Papacy; 
 in Ireland, the bonds between the Papist and the priest yea, 
 the very bonds between the peasant and the soO, are breaking 
 up ; the Turks are proclaiming liberal opinions, and curbing 
 their long-indulged ferocity. I have heard the bloody 
 Claverhouse defended by Scotchmen ! and as to the French, 
 what shall we say to their liberty, equality, and fraternity ? 
 That nation of gallant men and cavaliers, like an over-grown 
 calf, too fond of its milk, has put on an imperial muzzle, 
 so that for every effort to fill its lank sides with life and 
 literature, it is sure to receive a friendly monition either from 
 the heels or the horns of its irritated mother ! Wonders 
 will never cease ; the Jews are becoming free-thinkers, and 
 the strait-jacket of Rabbinical ceremonialism is bursting 
 at all its seams. They Hve like the Christians, open their 
 saloons to the great and the noble, and being asked in return 
 they follow the Christian principle of eating what is set 
 before them, asking no questions for conscience' sake ; many 
 of these reformed, free- thinking Jews, have received the 
 rite of baptism, but without any accurate knowledge of its 
 doctrines, or love towards its Founder. Enter into conversa- 
 tion with one of this class, and if he is in a talking humour 
 he makes some such confession as the following : " I am 
 not opposed to Christianity or any other religion, as I am 
 persuaded that every man may be saved in the religion in 
 which he was born ; we must be judged (if there is to be a 
 judgment) by our actions and not by our opinions ; there 
 are many admirable things in Christianity ; 1 Cor. xiii. 
 should be inscribed upon all corners of the streets in letters 
 of gold ; my daughter became a Christian, to please her 
 husband, and I did not forbid her ; my niece became ac- 
 quainted with priests, who persuaded her that without be- 
 
AMONG TirB JEWS. 379 
 
 lieving on Jesus, she could not be saved, and I bought her 
 a New Testament, and allowed ber to follow her convictions. 
 For my own part, I think it is dishonourable to change our 
 religion, and the motives for it are often impure, but if others 
 think differently, I have no quarrel with them on that ac- 
 count. I believe in no immediate revelation, and thus I get 
 rid of all the difficulties of inspiration and the contradictions 
 of religious books ; but I admit that the deity has revealed 
 himself mediately through his works, as well as through the 
 teaching of sages and philosophers. All goodness and beauty 
 and truth are from Him, wherever they are found, and he 
 can and does employ the most various means to make them 
 known to mankind. This is my creed ; you may call me a 
 free-thinker (Freigeist) if you like, but I know many Jews 
 and Christians who are of the same opinion." Thus it is 
 with opinions, creeds, and political constitutions ; they are 
 gradually undermined by the influence of time, the change 
 of human habits, and the exhaustion of their supporters, and 
 then the first vehement tempest carries them away. The 
 stern faith of the Jew, which nearly two thousand years of 
 persecution only strengthened, yields before the indifierence 
 which tolerates, or the justice which treats him like other 
 citizens and subjects ; the fury of the Moslem conquerors, 
 which seemed at one time to admit of no limit but the 
 habitable globe, has subsided into channels which are fast 
 drying up, and neither the swords of Toledo nor the blades 
 of Damascus possess any more their ancient keenness. 
 Christianity is indeed, we may hope, an exception to the 
 law which has hitherto governed the destinies of kingdoms, 
 religions, and nations. It has, like its Author, life in itself. 
 It possesses the principle of inmiortality, and from every 
 seeming defeat rises to renewed triumphs, from every eclipse 
 to more cloudless splendour, nor shall it lay off the armour, 
 
ARABIC ANECDOTES. 
 
 till the peaceful banner of the cross shall wave over every 
 nation of the subjugated world. 
 
 X. ARABIC ANECDOTES. 
 
 The Arabs respect age, rank, and valour more than most 
 nations, and when any one pretends to a place or position 
 which does not belong to him, they express their ridicule and 
 contempt by saying, " Thou art prince, and I am prince, btit 
 who shall drive the donkeys ?" 
 
 " I am greatly troubled with my women," said the prince, 
 " they are always advising me, and they give me no rest, for 
 they never agree about anything, so that I have resolved 
 never to consult them any more." "You are wrong," said 
 the caliph, " follow my example, and your plans shall be 
 more successful. I uniformly ask their advice and then do 
 exactly the contrary." 
 
 The bright glorious moon in the East is the object of 
 admiration, and enters into many of their anecdotes and 
 comparisons. The crescent is the standard of the prophet. 
 Mohammed's greatest traditional miracle was, his bringing 
 the moon from the heavens to the mountain of Ararat, and 
 thence into the sleeve of his mantle, through which it passed 
 speedily upwards again to its path in the sky. The fair face 
 and the blooming cheek are compared to the fuU moon 
 travelling in brightness. 
 
 The love for children among the Arabs is a passion. The 
 Bedawin beset you at every turn for medicine and charms to 
 procure children; but female children are, I regret to say, 
 much less esteemed than males ; nor is this peculiar to the 
 Moslems, among whom you may suppose polygamy has 
 
ARABIC ANECDOTES. 381 
 
 degraded the female sex. The Jews and Christians have the 
 same feelings. " Why are you weeping ?" said I to a gold- 
 smith in Damascus, Avhom I was visiting. " 0," said he, " it is a 
 daughter ! it is a daughter ! what shall I do, what shall I do ?" 
 I knew an instance where a European lady had twins, and as 
 they were boys the rumour spread through the neighbourhood 
 in the city, and the Moslem ladies came in troops, crying, 
 "What has God willed ! how glorious ! how fortunate ! now 
 your husband will love you (see Gen. xxix. 34), and your 
 name shall be great. 0, if I were the mother of two boys ! " 
 " But," said the lady of the house, " suppose you were the 
 mother of two girls ?" " By the life of the prophet I woidd 
 choke them," was the prompt and unmotherly reply. But 
 so it is. Woman is the slave she is not the companion 
 and helpmate for man; nor can the dignity and proper 
 standing of woman be ever realised, nor has it ever been so, 
 where the Incarnation is altogether rejected or but partially 
 appreciated. That great fact reverses the effects of the first 
 transgression and elevates the character of the first fallen by 
 bringing in the Serpent-bruiser, thus tiirning the gate of 
 death and all our woes into a channel of life and immortality. 
 
 " Eesonet in laudibus " Tone, Sion, Lobgesang, 
 
 Cum jucundis plausibus Dass der Freude Feierklang 
 
 Sion cum fidelibus. Schalle weit die Welt entlang. 
 
 Apparuit, apparuit Erschienen ist, erschienen ist 
 
 Quern genuit Maria! Den uns gebar Maria. 
 
 Natus est rex glorisB Kam der Fiirst der Herrlichkeit, 
 
 De Maria virgine, Ihn gebar die reine Maid 
 
 Non virili semine. Ohne Mann, in Ziichtigkeit. 
 Apparuit, apparuit Erschienen ist, er 
 
 Quem genuit Mai'ia ! Den uns gebar Maria. 
 
382 ARABIC ANECDOTES. 
 
 Deo patri sit gloria, Kuhm und Preis Gott Vater Dir, 
 
 Nataque victoria, Dir Gott Sobn des Sieges Zier, 
 
 Laus saixcto paracleto ! Gott den Geist, dich loben wir. 
 
 Apparuit, apparuit Erscliienen ist, erschienen ist 
 
 Quern genuit Maria !" Den uns gebar Maria !" 
 
 Many of the wise sayings and proverbs of the Arabs are 
 taken from the proverbs of Solomon. Indeed Solomon is the 
 great type and example in the whole East and among all 
 classes, of a luxurious magnificent prince, whose wisdom 
 penetrated the secret chambers of nature and subjected to his 
 control men, birds, and genii. The Arabs say, "Everything 
 forbidden is sweet ; " every man has his own cares ; we 
 are all mortally diseased, and God is the only physician ; a 
 mother that neglects her children is like a cat that eats her 
 kittens. When the angels come the devils depart, is the 
 Scotch proverb, " he needs a long spoon that sups kail with 
 the de'il ; " %Lj^^ *^\, " Ahlan wa sahelan," welcome and 
 good cheer, is the cead mille faUle of the Irish. When you 
 enter into the country of the one-eyed, put out one of your 
 own eyes, resembles " you cannot live in Rome and contend 
 with the Pope." Keep a strict eye on your wives, says the 
 Turk, for God has created them from a crooked rib. The 
 best collection of Arabic proverbs is that of Frytag, in three 
 volumes. 
 
 Bonn, June 29<A, 1853. 
 
THE TEMPTER. 
 
 JULY. 
 
 I. The Tempter. Mat. iv. 1 12. II. Antichristian Khymes. III. Morning 
 Prayer. IV. Hie de Virgine Maria Jesus Christus natus est. V. Super- 
 stition and Infidelity. VI. Jewish Objections. VII. On reading the 
 Life of Arnold. VIII. Dark Days. IX. Magnitudes and Distances. X. 
 Christian Joy. XI. The Mass and the Night Journey. XII. Traditions ; 
 Priestly Power. XIII. The Bible a Divine Song. 
 
 I. THE TEMPTER. Mat. iv. 112. 
 
 Jesus was the Man of tlie Spirit. He was the perfect Man 
 of generation, as Adam was the perfect man of creation; and 
 this second perfection, which is fuller, nobler, and stronger 
 than the first, was seen in Jesus the Head, and is now seen 
 partially and imperfectly in the members of His body, which 
 are the fulness of Him that filleth all in all. This is the 
 perfection of healing, the perfection which resists, struggles, 
 and triumphs ; not the simple perfection of a solitary man in 
 a garden of delights, surrounded with an unsullied creation 
 in harmony with his own nature, but the perfection of the 
 beaten gold which has received the action of the anvil and 
 hammer, and has thus gradually been formed into a vessel 
 of superlative strength and beauty ; not molten or cast work 
 are the saints of God, but heated in the furnace of afflictions, 
 and beaten work of the sanctuary are they ; vessels of mercy 
 which can contain the new wine of the gospel; trees of 
 righteousness which can resist the tempests and storms of 
 life and death ; epistles of the Spirit's hand- writing, known 
 and read of all men. Jesus is the type, example, and head of 
 
384 THE TEMPTER. 
 
 this new creation. He was generated by tlie Spirit, and they 
 are regenerated by the same Spirit ; He was filled with the 
 Spirit, and so are they ; all his works, and words, and actions, 
 were done in and by the Holy Spirit, and so are theirs. 
 Their life is a life hidden with Christ in God. Thus Jesus, 
 although the Son of God, and consequently possessing the 
 nature of Deity, did not in that capacity execute his earthly 
 functions ; though the possessor, he condescended to become 
 the receiver, that he might be the leader, example, and guide 
 of those who have nothing, and must receive all things. 
 The Spirit of God filled him and led him into the wilderness, 
 to be tempted of the devil, that we might see how a Spirit- 
 filled man can resist and triumph over the assaults of the 
 tempter. But what are these temptations? ^for we may 
 suppose that Satan put forth all his power and subtlety 
 against the Son of God. I. He first seeks to lead him to 
 DOUBT "If thou be the Son of God;" that if has destroyed 
 the comfort and broken the hearts of thousands. This if was 
 the fall of Adam, " Yea hath God said ! " doubt his word. 
 So is it still ; we doubt our interest in the work of the 
 Redeemer, in the heart of our heavenly Father, and conse- 
 quently our sonship. This is the first great source of tempta- 
 tion, DOUBT, and it has slain its thousands. This is the terrible 
 castle of John Bimyan, where Giant Despair lived, who 
 seized and. tortured so many pilgrims. II. Presumption. 
 " Cast thyself down, for He shall give his angels charge con- 
 cerning thee." What fearful numbers of the human race are 
 fatally deluded by this fearful temptation ! How many say, 
 "We are like our neighbours; we are moral, honest, honour- 
 able men ; we have no fear of the future ; the conversion of 
 the soul to God, the new heart, and the heavenly mind you 
 speak of are not necessary. We wiU live and die as we are."" 
 Thus we presume to the last, and, like old Hobbes the infidel, 
 
THE TEMPTER. 385 
 
 prefer even in death, taking a leap in the dark, rather than to 
 accept the life and immortality of the gospel. III. Then 
 having failed in these, Satan changes his attack, and presents 
 to the mind of the Redeemer all the kingdoms of the world, 
 and the glory of them ambition. This is the third teeming 
 fountain of vileness, which has deluged the earth with evils 
 of all kinds. "We will be as Gods ;" and the subtile poison 
 being insinuated into our veins, we became regardless of all 
 above, or below, or around us ; of the feelings and rights of 
 man, as well as the principles and promises of the gospel, in 
 our mad career of ambition. How deeply is the love of power 
 seated in the human heart ! The principle is not a wrong 
 one, but it is wrong to indulge it here. We hope for the 
 kingdom ; and the eye strains after the glory and immortality 
 which await the just, when the mortal coil shall have been 
 laid aside, and the soul fully educated and trained for the 
 exercise and office of the eternal kingdom. lY. Finally, 
 Satan lays aside the mask of the deceiver, and stands forth 
 in his proper person as the god of the fallen world, and the 
 liar from the beginning. " All this will I give thee, if thou 
 will fall down and worship me," Idolatry, the worship of 
 the creature, the rejection of God, the adoration of the devil ! 
 These are, indeed, the four forms and fountain heads of all 
 temptations ; and they were all opened on the Lord of life 
 and glory, in the wilderness of Judea. He resisted and 
 triumphed by the Word and Spirit of God, and thereby showed 
 us how we too may resist and triumph over the assaults of 
 the enemy. We only observe further, that after the tempta- 
 tion, angels came and ministered unto him (Matt. iv. 11). 
 As applied to us the principle is important and consolatory 
 every triumph over evil not only strengthens and exercises 
 the soldiers of the cross, but is followed by the positive 
 blessing and approval of God. Angels stand where the 
 
 c c 
 
A]S'TICHRISTIAN RHYMES. 
 
 tempter stood; tlie darkness yields to the cheerful light, and 
 the night of weeping to the freshness and beauty of the 
 morning. 
 
 II. ANTICHRISTIAN RHYMES. 
 
 Who is the Antichrist? What does he do ? Rev. xvi. 19. 
 
 Come, tell me his names, and his attributes too. Rev. xvii. 2, 3. 
 
 He is called Antichrist, for he sits in Christ's place, 1 John ii. 18. 
 
 And seeketh to rule in the kingdom of grace. Rev. xviii. 7. 
 
 Man of sin he is called as the prophecies tell, 2 Thes. ii. 3. 
 
 And son of pei*dition whose end is in hell. 2 Thes. ii. 3. 
 The lawless; he seeketh to change times and laws, 2Thes.ii.8; Dan.vii.25. 
 
 The beast from tlie sea with the saints in his jaws; Rev. xiii. 1. 
 
 As a king he announces decretals abroad ; Rev. xiii. 16, 17. 
 
 And sitteth as priest in the Temple of God ; 2 Thes. ii. 4< 
 
 He apes too the prophet, the guide of the blind, 2 Thes. ii. 9. 
 
 The apostle of God for the whole of mankind ; Rev. xiii. 13, 14. 
 
 His wonders and signs like a sorcerer's spell, 2 Thes. ii. 9. 
 
 Entangle his slaves with delusions of hell ; 2 Thes. ii. 10. 
 For the Lord hath deceived them and blinded their eyes, 2 Thes.ii. 11. 
 
 Because they had pleasure in falsehood and lies; 2 Thes. ii. 12. 
 
 Seduced by the spirits of error and death, 2 Tim. iv. 1. 
 
 Hypocritical liars, apostate in faith, 2 Tim. iv. 2. 
 
 Forbidding to marry ; refusing the food, 2 Tim. iv. 3. 
 
 Which God hath created both holy and good. 2 Tim. iv. 4. 
 Theii" conscience is seared ; and with fables and lies, 2 Tim. iv. 2. 
 They seek to enamour the wondering eyes ; Rev. xvii. 4. 
 
 This kingdom of dax'kness, like Babel of old. Rev. xvii. 17. 
 
 Holds traffic in pui'ple, and scarlet, and gold; Rev. xviii. 12. 
 
 Ready money is grace ; and it acts like a spell, Rev. xviii. 7. 
 
 Procures absolution; delivers from hell ; Acts viii. 18. 
 
 And when they're in purgatory, opulent souls, Masses for the dead. 
 
 Can bribe their tonnentors to lessen the coals ; Masses for the dead. 
 
 For the mother of harlots has always her price. Rev. xvii. 2. 
 
 And the kings of the earth have supported her vice ; Rev. yiii. 9. 
 
MORNING PRAYER. 
 
 But her doom is pronounced in the heavenly decree ; 
 " She shall fall like a millstone cast into the sea;" 
 For the nations have di-unk of her sorceries deep, 
 While she like Delilah has rocked them asleep; 
 And the blood of the saints and the witnesses slain 
 Shall not cry against her for ever in vain. 
 Ye apostles and prophets, ye saints great and small, 
 She is doomed to destruction; rejoice in her fall; 
 Rejoice when her glory is laid in the dust; 
 Rejoice in the Lord, for his judgments are just. 
 
 Bonn, July Qth, 1853. 
 
 Rev. xvii. 2. 
 Rev. xviii. 21. 
 Rev. xviii. 3. 
 Rev. xviii. 9. 
 Rev. xviii. 24. 
 Rev. vi. 10. 
 Rev. xviii. 20. 
 Rev. xix. 20. 
 Rev. xix. 1. 
 Rev. xix. 2. 
 
 III. MORNING PRAYER. 
 
 When I awake I am still with Thee, gracious, loving 
 God, my rock, my tower, and Redeemer, my shield, and the 
 horn of my salvation ; early in the morning will I lift up 
 my voice to the throne of thy grace, and thank thee for thy 
 protection and care ; during the darkness of the night thou 
 hast spread over me thy wings, and preserved me body and 
 soul from all danger. I will daily bless thee, and praise thy 
 glorious name for ever. My God ! Thou givest me day after 
 day of my life that I may prepare for eternity, and become 
 thy special property and dwelling-place. Thou hast created 
 me for eternal Kfe, and it is thy holy will and desire that I 
 shoid.d turn to thee and live. O that I may be enabled 
 through grace, to spend this day and every day in thy fear 
 and favour ; that finally I may obtain eternal Kfe, through 
 Jesus Christ, my Redeemer. Every day and week as it 
 passes, reminds me of the great day, in which all secrets shall 
 be made known; and I beseech thee, Lord, grant me the 
 consolations of thy Spirit when I am weary, strength and 
 
388 THE BIRTH-PLACE OF CHRIST. 
 
 deliverance when I am in danger, and victory over all my 
 spiritual enemies. O Jesus, my mediator and King, dwell 
 thou in my heart, that I may feel the presence of a friend in 
 all dangers, trials, and afflictions of this life. If God be for 
 me, who can be against me ? Grant, most loving Saviour, 
 that I may walk this day in thy holy footsteps, and so shall 
 I escape the allurements of the world, and the delusions of 
 my own heart. Be thou with me in my daily life and calling. 
 Lord, I look up to thee with full and perfect faith, and I 
 will not let thee go, except thou bless me. 
 
 " Segne mich im Schlaf und Wachen, 
 Segne meinen Schritt und Tritt, 
 Segne mich in alien Sachen, 
 Their mir deinen segen mit. 
 Gesegnet lass mich sein von dir, 
 And nimm den Segen nicht von mir." 
 
 Bonn, July 7th, 1853. 
 
 IV." HIC DE VJRGTNE MAKIA JESUS CHEISTUS 
 NATUS EST." 
 
 Here we are, brother, in the plains of Bethlehem, but the 
 angels' songs have long died away, and the excited fancy 
 vainly strives to imagine what these strains may have been 
 like ! But see, here are some wild-looking Arabs, who in- 
 terrupt your meditations by asking for a Bakshish, give them 
 some piastres and enjoy undisturbed your reflections on the 
 birth-place of Christ. Here the great stream of prophecy 
 ended, and to this spot the time-dial of creation pointed 
 steadily from the beginning of the world the index-finger of 
 Hope. The three ways that led from the ancient paradise 
 
THE BIRTH-PLACE OF CHRIST. 389 
 
 and conducted the pilgrims of earth through the raging vault 
 of time met here : there was a road hung with many lamps 
 to light the footsteps of the earth-worms on their way ; there 
 was a road lined with altars, erected at convenient distances, 
 on which bleeding, quivering victims lay, to which mortals 
 turned with averted eyes and bleeding hearts, wondering what 
 these altars might mean ; and there was a third road which 
 led the traveller to many thrones, on which the kings of suc- 
 cessive ages were sitting, all pointing with their sceptres 
 forward to a bright luminous spot, which seemed to terminate 
 (but in reality it did not) the mystic rows of lamps, altars, 
 and thrones. Onward, ye sons of earth, and forget not the 
 radiance of these lamps ; though feeble and dim, it is all ye 
 have, and the way is precipitous and dreary ; and when here 
 and there you find an altar or a throne, let the lamb and 
 the king, though nothing in themselves, answer the purpose 
 of Him who made them by directing you onward to the 
 luminous point in the distant horizon, where the earth and 
 the heavens seem to be coming into contact. Here it was 
 arranged that the roads should incline towards each other, and 
 the three companies of witnesses for the high purpose of the 
 unseen, unapproachable One the lamp-bearers, the incense- 
 bearers, and the sceptre-bearers of Adam's posterity be 
 brought to meet together in Bethlehem, at the birth-place of 
 the Prophet, Priest, and King, to whom they all pointed as 
 the Light, Redeemer, and Ruler ot the restored, reinvigorated 
 creation. Here we have myrrh, and frankincense, and gold ; 
 and the three-fold glories which consecrated and adorned 
 many persons, being now united and concentrated in one 
 person, the wonder-child of Bethlehem, as in a living fountain 
 and sustaining head, they shall break forth on all sides, like 
 streams in the desert, or the thousand-fold radiance of the 
 sun in a cloudy sky for the illumination and benediction of 
 
390 THE BIRTH-PLACE OF CHRIST. 
 
 the world. All stars point to this star ; all lights to the light 
 of life ; all births to the hope-bringing birth of the woman's 
 seed, the serpent-bruiser ; all baptists in the wilderness and 
 cries in the desert to the fire-baptiser, whose voice is never 
 heard in the streets ; all types, symbols, and national monu- 
 ments of the Jewish polity and priesthood are united in this 
 " Hie natus est," this birth-place of the new creation's hope, 
 this Bethlehem, this house of bread, where the living bread 
 first came into the region of death. 
 
 " Adam vetus quod polluit 
 Adam novus hoc abluit, 
 Tumens quod ille dejicit 
 HumUlimus hie erigit." 
 
 Enter the convent, the Church of the Nativity, and the cave 
 where you are told the Eedeemer was born ; see the silver 
 lamps shedding their pale radiance through the grotto ; listen 
 to the solemn music of an excellent organ ; and, in the midst 
 of clouds of frankincense, you can indulge for a little in the 
 mystic worship of a solemn kind of sensuousness ; but let the 
 thought and the reason break through the crocodile-hide of 
 ritualism into the great fact and purpose of an Incarnate God. 
 What the sin must be which required such a stupendous 
 degradation ; what the law of the universe and the holiness 
 of God must be, which required such a moral vindication ; 
 what the Eternal Mercy must be, which makes its way to us 
 through such impediments ; what the wrath of God must be, 
 which follows the rejection of grace ! What light this spot 
 throws over the administration of God ! Here I begin to 
 spell out the letters of the word FATHER, where formerly 
 I could find only GOD ^love, where formerly I trembled, 
 Hke the ignorant heathen, before the terrors of an unknown 
 but all-powerful deity. The Love of God is now a FACT. 
 
SUPERSTITION AND INFIDELITY. 
 
 ' O grosse That ! Wundernacht 
 Von Engeln selbst besungen ! 
 Du hast den Heifer uns gehracht, 
 Der Siind und Tod bezwungen, 
 Und jetzt, zur Herrlichkeit erhoht 
 Herrscht anf dem Thron der Majestiit 
 Um Heil und ewiges Leben 
 Den Glaubigen zu geben." 
 
 v. SUPERSTITION AND INFIDELITY. 
 
 Religion is the pure service of tlie reason and the heart 
 offered up to the Creator in the way he has appointed ; super- 
 stition is the perversion or misdirection of the religious facul- 
 ties ; infidelity seeks the extinction of them ! Infidelity is 
 more dangerous to the individual, superstition to the com- 
 munity. Infidelity has slain its thousands, and superstition 
 its tens of thousands in the church of Christ. The funda- 
 mental nature of man and of the creature in general, 
 render the permanence of pure infidelity in masses of people 
 an impossibility : for the ideas of memory and hope, of 
 meritorious virtue and punished crimes, the premature decay 
 of the young, the unwillingness of the aged to die, and the 
 feeling of conscious weakness in the bosom of all, must for 
 ever lead mankind to the belief of a Supreme Ruler, and a 
 future state of being, as the proper soil in which the religious 
 affections can take root and expand. These ideas and feelings 
 are, consequently, found in aU nations, ages, and varieties of 
 the human family, and can no more be obliterated than the 
 instincts of the animal creation ; they form indeed the basis 
 on which the necessity for a Divine revelation rests. With- 
 out the guiding light of external revelation, how various are 
 the forms of folly and fanaticism, stupidity and mental weak- 
 
392 SUPERSTITION AND INFIDELITY. 
 
 ness, in which these nobler instincts of our moral being seek 
 to incorporate and strengthen themselves. This is super- 
 stition. It is always something positive, and contains the 
 quickening germs of great and eternal realities, which, being 
 mixed up with the endless varieties of falsehood and fiction, 
 lose, in a great measure at least, their sanative character ; 
 while yet they impart to the system the splendour and tena- 
 city of truth. This makes superstition a more mortal enemy 
 to man than infidelity. The few speculative infidels of modem 
 and ancient times have never influenced the masses for any 
 considerable period of time ; and as negation is the very nature 
 of it, it can never wind itself into the habits and customs of 
 nations, nor embody itself in the attractive forms of an im- 
 posing ritualism. Nor is France an exception to the rule. 
 Infidelity gained the ascendancy for a time, and enacted its 
 deeds of darkness on a conspicuous theatre ; but, wearied with 
 terror and blood, it speedily returned to the ancient landmarks 
 of a positive worship, and thereby demonstrated to the uni- 
 verse that godlessness, in the full meaning of the word, can 
 never become the permanent character of nations. I do not 
 diminish the evils of infidelity, nor wish to throw a veil over 
 the horrors and crimes of an infidel revolution ; yet all its 
 enormities are less injurious to the interests of mankind, less 
 blasphemous and insulting to God, than the single super- 
 stition connected with QtbyTOKog, as applied to the mother of 
 our Lord ; for out of it has arisen the fearful Mariolatry of 
 which both the Papal and Oriental Churches are full ; and 
 which, forgetting the gift in the channel that brings it, has 
 turned the truth of God into a lie, and perpetuated for ages 
 a most revolting idolatry in the very bosom of Christendom 
 itself. The dangers arising from Paine are nothing to this. 
 No, the torrent of infidelity, when it does gain the ascend- 
 ancy, sweeps over the world like a tempest, terrible indeed 
 
JEWISH OBJECTIONS. 393 
 
 and desolating in its course ; but, like the hurricane, it soon 
 subsides into the sunshine of former repose ; while, on the 
 other hand, superstition, like the power and principle of vege- 
 tation, goes on gathering fresh strength daily, and multiplying 
 itself, with startling rapidity, until, being deeply rooted in 
 the soil, like a giant oak, it holds up its massive branches in 
 defiance of tempests and storms. 
 
 VI.-JEWISH OBJECTIONS. 
 
 One of the greatest objections lately brought against 
 Christianity by the Jews is the Incarnation, and on this sub- 
 ject they never fail to utter the most horrible blasphemies 
 against the Blessed Virgin. Yet does not the first promise 
 " the seed of the woman " contain this very mystery ? 
 The expression certainly means more than the simple inti- 
 mation " The serpent-bruiser shall be a man." It means, 
 " He shall be a man miraculously born ; born of the wo- 
 man's seed alone," and thus the fulfilment not only elevates 
 the race, of which he became one, but the woman, by whom 
 sin was first introduced into the world. The fact brings joy 
 and redemption to the whole fallen family, the mode elevates 
 the ^rs^ fallen to primaeval place and dignity. And do not 
 Is. vii. 14, and ix. 6, plainly teach that the great Deliverer 
 was to be the son of a Virgin ? Yet the Jew can find 
 excuses for his unbelief, notwithstanding these texts. Indeed, 
 in Grermany, criticism is brought to such perfection, that 
 by means of a little pounding and shaking in the excgetical 
 crucible, any passage can be moulded to the will of the 
 critic. The Jews were the first spiritualisers of Scripture. 
 They found this principle necessary, in order to exterminate 
 from the Bible the great idea of a suffering dying Messiah. 
 
394 DR. ARNOLD S DEATH. 
 
 They have been, and are, imitated by the Christians, who, 
 by the same system of what they term spiritualism, reduce 
 to silence the passages which announce his coming to reign ; 
 and the neologists, carrying out the same principles, get rid 
 of both advents, and all that is personal and miraculous in 
 the character of Christ. The best way of meeting the Jews 
 who take offence at the incarnation and godhead of Christ, 
 is to lead them gradually to the purpose of Jehovah, and the 
 inexpressible goodness and mercy seen in these doctrines. 
 The ruins of the fall are reversed, the dignity and import- 
 ance of the human family asserted, the awful power, love, 
 and mercy of Jehovah manifested to the universe in a way 
 worthy of him by the stupendous humiliation of his Son. 
 This large view of the character of God has more weight 
 with the Jews than the criticism of particular texts. The 
 statement of Divine love is more attractive than criticism. 
 
 VII. DR. ARNOLDS DEATH. 
 
 I have been refreshing my mind, my memory, and my 
 heart, during the burning heat of this day, by reading, for 
 the second time, the life of that great good man. Many 
 thoughts arise in the mind that seeks to form a connected 
 image or picture of the man, but they all contribute to our 
 perception of the nobility, beauty, and goodness of his 
 character. He had the moral firmness of an ancient Roman, 
 yet how much of the most tender feeling, especially towards 
 the close of his life, was blended with it ? We admire in 
 our Master the wonderful combination of excellencies which 
 made him so feared and loved; intercourse never caused 
 familiarity in the disciples, and even when leaning on His 
 bosom, they were afraid to ask Him questions. It was the 
 
DR. ARNOLD S DEATH. 395 
 
 union of power and love ; and do we not see much of this 
 rare combination in the life and character of Arnold? I 
 admire his truthfulness, viz., his love of truth, which, as he 
 himself expresses it, can never be separated from goodness 
 till God leaves the universe. There are no shams in him ; 
 he is a full-grown man, with mighty powers, which he will 
 exercise, and has a noble purpose, which he steadily follows. 
 Gilding, drapery, human authority, have little attraction for 
 him, for he will look into the depth of things, and see the 
 body of truth in its clearness. His labours, his activity, 
 and his learning, are, indeed, immense, and remind us of 
 the works of the Reformers ; but what is still more admi- 
 rable is, the honest, noble, manly piety which, without osten- 
 tation, meets you in every act, but very rarely in his words. 
 In this respect, as well as many others, he is not unlike Dr. 
 Chalmers ; they were both Reformers, they were both men of 
 very liberal politics ; if Chalmers was the first preacher, 
 Arnold was the first teacher in the world. The sentiments 
 of both were not a little modified by experience and time ; 
 they both influenced great numbers of influential educated 
 men, and they both died suddenly and unexpectedly. Where 
 and what are .they now ? Have they met since they died ? 
 They are before the throne of God and the Lamb, and they 
 are like him whom they loved, for they see him as he is. 
 The lesson that we learn from the life of Arnold is of the 
 deepest, holiest kind. We feel ourselves in company with 
 a noble character, whose influence over us is that of good- 
 ness, beauty, and truth. How unnatural is death ! It arrests, 
 often in the very vigour of life, those who seem most earnest 
 to benefit mankind, and promote the Divine glory. How 
 close the union between soul and body ! They were evidently 
 made for one another, yet sin must separate them ; and then 
 the family circle, with all its endearments, must be broken 
 
398 MAGNlTtTDES AND DISTANCES. 
 
 fully. Of the true God you can just know enough to make 
 you believe, adore, and love him. Say, He has not forgotten 
 me, he has given me all things richly to enjoy ; my life, my 
 happiness, my all is from him. He gave his Son to die for 
 me, that I, a poor sinful mortal, might believe, and live with 
 him in glory for ever. Begone, ye torturing doubts ; away, 
 ye guilty fears ; henceforth my confidence shall be in Him, 
 and he wiU turn my darkness into light, and my mourning 
 into songs of joy. 
 
 IX. MAGNITUDES AND DISTANCES. 
 
 The earth recedes and all its concerns become apparently 
 insignificant as we approach nearer and nearer to God. 
 What are councils, parliaments, kingdoms, and empires in 
 the presence of the infinite all-comprehending God ? Dis- 
 tance equalises and diminishes all things, and hence the 
 importance of the believer's position " In Christ," which 
 places him far above this fleeting world, and from the heights 
 of eternity enables him to look down on the concerns of 
 time. " In Christ " is our noble position ; let us ever hold 
 it fast ^bom with Him, bearing the cross with Him, cruci- 
 fied with Him, buried with Him by baptism into the grave 
 of the flesh, risen with Him, yea, seated with Him in the 
 heavenly places ; the band which binds us to Him is stronger 
 than sin, Satan, and death, and the life which He imparts is 
 eternal. Here now you see our vantage-ground in the fierce 
 warfare against our spiritual enemies ; the world is conquered, 
 crucified, the powers and motions of the flesh prostrated, 
 the temptations of the devil met and resisted in the person 
 of our Living Head, and by faith we enter into the battle- 
 field, where the enemy is already slain. Members of the 
 
CHRISTIAN JOY. 399 
 
 conqueror at the Creator's right hand, we share His strength 
 and partake of his victories. Others have laboured, and we 
 have entered into their labours. Consider yourself in Him, 
 and looking down from the heavenly throne, and see how 
 little the whole world will appear. There are two exceptions 
 to this rule Sin and Grace; these do not diminish, but 
 increase as you approach the presence of the holy One ; 
 sin becomes exceeding sinful when seen in the light of His 
 holiness, and the sea of mercy deepens and widens as you 
 come near the eternal centre of the boundless universe. O, 
 how the soul longs for God for the living God ; longs to 
 gaze on the beauty, majesty, and infinite fulness of the Lord 
 Jesus Christ ! 
 
 " Icli nahe dir mit tiefem Selmeu, 
 Mit Kindeslieb und freudigeni Vertraun. 
 Ich will auf dich, mein Stab, micli lehnen, 
 Lass bald dein Vaterangesicbt micb schaun. 
 la, wolm in mir ! ein Freudenbimmel ist. 
 Wo du, mein Gott, der Seele nahe bist." 
 
 With longing great my soul approaches Thee, 
 In joyful confidence and childlike love ; 
 On thee, my staff, I lean until I see 
 Thy boundless glories in the courts above. 
 Yes, dwell in me ! for there is heavenly joy 
 Where'er the soul doth feel thy presence nigh. 
 
 Bonn, July 18th, 1853. 
 
 X. CHRISTIAN JOY. 
 
 Should, then, the Christian be joyful ? Why not ? He 
 of all men has, in my opinion, the best reason to be joyful. 
 He is the member of a society which shall survive the ruins 
 
400 CHRISTIAN JOY. 
 
 of all the kingdoms and empires of the world; he is engaged 
 in a work which is more noble and glorious than any other, 
 even the work which a kind and beneficent Father has 
 given him to do, and in the doing of which he finds many 
 Divine succours and consolations. With him the great 
 question of the future is settled, and the life and immor- 
 tality of the gospel irradiate and tranquillise his mind. He 
 knows what he is, and where he is going. He sees and feels 
 in himself and in everything a present God, and when doubts 
 and darkness arise, they are dispelled by the hopes of a 
 glorious future. He has one great object and aim upon the 
 earth, towards which his efforts are directed, and the great- 
 ness of the end cheers and sustains him through the whole 
 course of life. One glorious person attracts and concentrates 
 his affections, the Lord Jesus Christ, the God-Man, in whom 
 he finds all the attributes that can elevate and expand the 
 human heart. His home is the house of God, his companions 
 saints and holy angels, the rock he rests on is the promise of 
 the unchangeable God, his covering and defence in the day 
 of anger is the robe of Christ's righteousness. His enemies 
 are already conquered, and faith makes him enter into the 
 fruits of the Saviour's victories. Sin, death, Satan, and the 
 grave are no longer irresistible, no longer the triumphant 
 enslavers of the human race ; their power is weakened if not 
 entirely destroyed in the members as it is in the head ; and 
 the enthroned victor at the right hand of God, is the pledge 
 and assurance of their final triumph. Their winter is never 
 long, and their darkest days have many rainbow streaks. 
 Their night of weeping, when it comes, is not Egyptian 
 darkness, but spangled with a thousand bright stars of hope. 
 He sees love, peace, and joy everywhere, for he finds every- 
 where his Father and his God ; no event without its cause, 
 no trial without its end, no bitter cross without the " need- 
 
THE MASS AND THE NIGHT JOURNEY. 401 
 
 be" on our part, that we may be made partakers of His 
 holiness, and the assurance on His that He does not willingly 
 (Heb. from the heart) afflict or grieve the children of men. 
 His Father's eye sees him, and his ears are ever open to his 
 cries. Is not this enough to make you joyful ? "What do you 
 want more ? 
 
 " Why do doubts and fears arise ? 
 See the bleeding sacrifice ! 
 
 Sin and death accuse in vain 
 Since the Lamb of God was slain. 
 
 Justice now and pardon meet 
 Eound the sinner's merey-seat; 
 And we see our Father's face 
 Smiling ffom the throne of grace. 
 
 Stars of mercy pierce the gloom, 
 Life arises from the tomb, 
 Heaven is open, grace is free, 
 Grace for sinners grace for thee ! " 
 
 Bonn, July 20th, 1853. 
 
 XI. THE MASS AND THE NIGHT JOURNEY. 
 
 It is well known that Mohammed left the bed where he 
 was sleeping, mounted Albarack, the steed of the prophets 
 (they all rode it in succession since Adam), and rode to the 
 Rock of Jerusalem ; from thence he ascended the ladder of 
 the heavens under the guidanca of Gabriel ; he knocked at 
 the doors of the seven heavens successively, and was cordially 
 welcomed by the angelic multitudes, whose size, glories, and 
 number are known only to God. He held special conversa- 
 tions with the principal inhabitants, and joined with the 
 
402 THE MASS AND THE NIGHT JOURNEY. 
 
 heavenly multitudes in the worship of the Creator. He 
 passed onwards and upwards through thousands of thou- 
 sands of Veils, the distance of one Veil to another heing 
 990,000 years' journey, until he came within a bow-shot of 
 the eternal throne, which was sustained and encompassed by 
 tremendous serpents, which, had God only willed it, could 
 easily have swallowed the heavens and the earth at a mouth- 
 ful. He now received his commission, his robe of honour, 
 and full knowledge of the doctrines of the Koran. He 
 passed also through the infinite regions of hell, and saw all 
 its inhabitants (the first he saw and the most numerous 
 were tvomen), its palaces of fire, its infinite wastes, its all- 
 devouring serpsnts, its avenging devils, who, with scourges 
 of fire, were tormenting the apostates as they hung suspended 
 by the tongues from hooks of flame. All this he saw, and 
 thousands of wonders still greater than these, and yet re- 
 turned to his bed before the sheets had become cold. This 
 is the famous night journey. Next day he related the story 
 to the inhabitants of Mecca, but they laughed at him, and 
 required him to give a description of some place on earth, that 
 they might have the means of testing his accuracy. This 
 was very puzzling ; however, his temporal affairs after the 
 battle 6f Beder took a favourable turn, and the subdued 
 and trembling citizens readily admitted the night journey of 
 the victorious prophet ! This was the making of Mohammed ; 
 he who admitted this could not possibly stagger at anything 
 else ; the great barrier of unbelief was surmounted, and the 
 triumphant impostor could lead his fanatical disciples as he 
 pleased. The mass is to the Papacy what the night journey 
 is to the Islam. It is such a combination of fable, fiction, 
 and falsehood, and at the same time so opposed to the Scrip- 
 ture and human reason, that the person who admits it 
 must for ever after prostrate reason, Scripture, and the 
 
THE MASS AND THE NIGHT JOURNEY. 403 
 
 deductions of consciousness to the guidance of the priest. 
 He mumbles, and his incantations do not produce temples 
 and gardens, palaces and marble fountains, like the magicians 
 of the East, but wonders still more astonishing. His potent 
 speU affects the Creator of the universe, and we stand aghast 
 before the God- creating magic of a Roman priest. Solomon 
 corked up the genii in bottles, and threw them into the sea, 
 and his potent seal restrained them ; but the priest kills and 
 creates at his pleasure the immortal, and shuts up the illimit- 
 able God in a pix. Ovid's metamorphoses are nothing to his, 
 and here, as in many other things, Pagan Rome must yield 
 the palm to Rome Papal. Reason, Scripture, and the common 
 understanding of mankind must yield to the word of the 
 Pontifex Maximus, who is clothed with such potent authority. 
 The stupid trembling multitude must only worship and 
 adore before the consuming powers of such a terrible tre- 
 mendous priesthood, and the noble reasonable service of the 
 gospel is turned into the mockery and mummery of creature- 
 worship ; the Breaden-god is lifted up, and the stolid multi- 
 tudes shout like the ancient heathens, by the space of two 
 hours, " Great is Diana of the Ephesians ; " the bells are 
 ringing, the incense ascending, the priests' garments glitter- 
 ing in purple and gold, the people are standing afar off, the 
 pictures on the walls are moving by the force of the in- 
 toxicating superstition, the images of the saints are smiling 
 their best over the prostrate multitudes, and in the midst 
 of the most imposing solemnities, the cannibal doctrine of 
 transubstantiation is consummated, and new honours and 
 glories surround the priesthood, in whom and for whom the 
 doctrine was invented. It is the centre of their system. 
 Round this, as its centre, superstition lives, and moves, and 
 has its being ; hence their priests, their altars, and their 
 sacrifices ; hence their bleeding wafers, their winking images, 
 
 dd2 
 
404 TRADITIONS ; PRIESTLY POWER. 
 
 their lies in hypocrisy, their lying miracles, their wafer- 
 worship, their doctrines of devils, which, for depth, cunning, 
 and absurdity, defy all the religions of antiquity. This is 
 the great idol around which the modern cannibals dance, and 
 rather than yield to which, our ancestors joyfully laid down 
 their lives at the stake. Throw in a few grains of incense 
 on the altar of Jupiter as you pass ; No ! said the Christian 
 martyrs, in the days of Pagan Rome, and they were thrown 
 to the wild beasts. Bow before the Host as it passes, said 
 the Papist, and your tortures shall instantly cease ; No ! 
 said the Christian martyrs, we die rather than worship your 
 idol ; and hence the glorious army of the martyrs, who loved 
 not their lives unto the death. This army consists of two bands 
 those who were beheaded for the witness of Jesus, viz., 
 those who resisted Paganism, and those who would not 
 worship the Beast, viz., those who resisted the Papacy 
 (Pev. XX. 4). On the whole, indeed, the Papacy has been 
 more cruel and bloodthirsty than the Pagan Empire ; and if 
 the blood which the mother of harlots has shed around the 
 altar of her Mass could be gathered together, I am persuaded 
 it would exceed the dimensions of the sea of Galilee. Those 
 who study the two systems should study the night journey 
 and the Mass, as the central points and symbols of the re- 
 ligions the first is an imposture, and the system that 
 surrounds it is an imposture ; the second, viz., the Mass, is 
 apostacy, and the system that surrounds it is an apostacy, 
 airoaraaia (2 Thes. ii. 3). 
 
 XII. TRADITIONS ; PRIESTLY POWER. 
 
 What are the sources of Divine revelation? I asked a 
 Moslem this question one day, in Damascus, and his answer 
 
TRADITIONS ; PRIESTLY POWER. 405 
 
 was clear and distinct, and without hesitation " The Word 
 of God, and the word of the prophet." These are the two 
 fountains, but they are very different in depth and clearness. 
 The Koran is the inimitable, eternal, uncreated transcript of 
 the Divine mind, brought by an angel from the heavenly 
 throne. There is nothing like it, nothing equal to it, for 
 truth, beauty, and sublimity in heaven or in earth ; nothing 
 for a moment to be put in the same balance with it. But 
 the words of the prophet are true words, and form the basis 
 of the traditions necessary for the right understanding of the 
 Koran. In practice, however, the commentary rules the text, 
 and the Moslem traditions have nullified or altered many of 
 the precepts of the Koran. So is it throughout the entire 
 world of imposture and superstition. Ask the Greek Church 
 what are the sources of inspiration ? Answer, The Word of 
 God and tradition. Ask the Papist, and he answers, " The 
 Word of God and tradition." Ask the Jew, and he, too, has 
 his written and oral law. Thus, it appears, that tradition 
 is the most conspicuous article in the encyclopaedia of super- 
 stition, in whatever language and by whatever fanaticism it 
 may have been written. In the midst of this confusion, the 
 British nation announces and will defend the sublime asser- 
 tion of one of her noblest sons : " The Bible, the Bible is the 
 religion of Protestants." This lays the axe at the root of 
 priestcraft and superstition at once ; it brings man into the 
 atmosphere of Divine love, and heaves overboard the rubbish 
 of ages. The main value of tradition, in the minds of many, 
 is the support which it gives, or seems to give, to Church- 
 systems, and the power and importance of a -human priest- 
 hood. As a rule, it is difficult ; none but the most learned 
 can apply it, and, consequently, the people must be left 
 entirely in the hands of the priests. Thus, the love of power, 
 in one word, the ambition of the clergy, has generated the 
 
403 THE BIBLE ^A DIVINE SONG. 
 
 same system in the East and in tlie West among Christians, 
 Heathens, Mohammedans, and Jews. "The Bible is the 
 religion of Protestants." 
 
 Bonn, July 2bth, 1853. 
 
 XIII. THE BIBLE A DIVINU SONG. 
 
 Holy Bible, word of truth ; 
 Age's solace ; guide in youth ; 
 Living stream for ever sweet ; 
 Lamp to guide my wandering feet ; 
 In thy sacred page I view 
 Heights and depths for ever new; 
 Boundless mercy from above, 
 Ocean-depths of Jesus' love ; 
 Thou dost give the weary rest, 
 Leaning on the Saviour's breast. 
 How I love thee ! Book divine ! 
 Praising God that thou art mine. 
 
AUGUST. 
 
 [. My God. II. 'O KotTixog v/jiag fiiaret. III. German Students ; Parting 
 Scene. IV. Jewish Objections. V. Q'\^'ii;"^'^, the Prince of Peace. VI. 
 fiia iroliivT}, One Flock. VII. Calvary. VIII. The Meeting of Friends. 
 IX. Polygamy in the East. X. The Female Character in the East. XI. 
 Religious and Political Changes in the East ; Hopes. XII. Exegesis ; or, 
 the Ass eating Thistles. XIII. Love-tokens. XIV. Longing after God. 
 XV. A letter to Pope Pius IX ; the Holy Scriptures. XVI. Germany ; 
 Peculiarities ; Various Particulars. 
 
 I. MY GOD. 
 
 My weak faith staggers at the immensity of the sublime 
 creed contained in the two words, " My God ! " I know that I 
 am thine ; thou hast made me ; created me anew in Christ 
 Jesus, to thine own honour and glory; thy watchful providence 
 has fed, sustained, and blessed me in a thousand ways ; I want 
 for nothing ; I have all and abound ; in darkness thou hast 
 been my light, in dangers an ever-present helper ; in strange 
 lands thou hast raised me up friends, and here this day I set 
 up my "Ebenezer;" hitherto hath the Lord helped me. 
 I am, indeed, thine, my Lord and Redeemer, my King and 
 my God, for the double cords of nature and of grace bind me 
 to thee, but, Lord my God, how dare I say that " Thou art 
 mine?" The heaven of heavens cannot contain thee ; the 
 sun, moon, and stars are but the shadows of thy glory ; and 
 the whole created universe is as nothing when compared 
 with thy immensity. Thou fillest, sustainest, and blessest 
 all things, and yet, holy Lord God, thou art neither seen. 
 
THE BIBLE ^A DIVINE SONG, 
 
 same system in the East and in the West among Christians, 
 Heathens, Mohammedans, and Jews. "The Bible is the 
 religion of Protestants." 
 
 Bonn, July 2bth, 1853. 
 
 XIIL THE BIBLE A DIVINE SONG. 
 
 Holy Bible, word of truth , 
 Age's solace ; guide in youth ; 
 Living stream for ever sweet ; 
 Lamp to guide my wandering feet ; 
 In thy sacred page I view 
 Heights and depths for ever new ; 
 Boundless mercy from above, 
 Ocean-depths of Jesus' love ; 
 Thou dost give the weary rest, 
 Leaning on the Saviour's breast. 
 How I love thee ! Book divine ! 
 Praising God that thou art mine. 
 
AUGUST. 
 
 I. My God. II. 'O KoiT^iog vfidc juto-et. III. German Students ; Parting 
 Scene. IV. Jewish Objections. V. Qi^^it:^, the Prince of Peace. VI. 
 fiia noi.iJ.yrf, One Flock. VII. Calvary. VIII. The Meeting of Friends. 
 IX. Polygamy in the East. X. The Female Character in the East. XI. 
 Religious and Political Changes in the East; Hopes. XII. Exegesis; or, 
 the Ass eating Thistles. XIII. Love-tokens. XIV. Longing after God. 
 XV. A letter to Pope Pius IX ; the Holy Scriptures. XVI. Germany ; 
 Peculiarities ; Various Particulars. 
 
 I. MY GOD. 
 
 My weak faitli staggers at the immensity of the sublime 
 creed contained in the two words, " My God ! " I know that I 
 am thine ; thou hast made me ; created me anew in Christ 
 Jesus, to thine own honour and glory; thy watchful providence 
 has fed, sustained, and blessed me in a thousand ways ; I want 
 for nothing ; I have all and abound ; in darkness thou hast 
 been my light, in dangers an ever-present helper ; in strange 
 lands thou hast raised me up friends, and here this day I set 
 up my "Ebenezer;" hitherto hath the Lord helped me. 
 I am, indeed, thine, my Lord and Redeemer, my King and 
 my God, for the double cords of nature and of grace bind me 
 to thee, but, Lord my God, how dare I say that " Thou art 
 m.ine?" The heaven of heavens cannot contain thee ; the 
 sun, moon, and stars are but the shadows of thy glory ; and 
 the whole created universe is as nothing when compared 
 with thy immensity. Thou fiUest, sustainest, and blessest 
 all things, and yet, holy Lord God, thou art neither seen, 
 
408 " THE WORLD HATETH YOU." 
 
 nor heard, nor felt by the children of men. May a poor 
 weak trembling sinner, whose only hope is in the cross, say to 
 thee, " Thou art my God?" Art thou indeed my portion, so 
 that I can say, " Whom have I in heaven but thee, and there 
 is none upon earth whom I desire besides thee?" Hast thou 
 made thyself specially mine, by coming near to my soul 
 with thy eternal mercy in Christ Jesus, so that new and 
 strong relations have been formed between us? Does my 
 receiving gifts make the giver also mine ? O Lord, it is all 
 from thee ! All thine own sweet, holy, boundless love, which 
 condescends to open its ocean-fulness to poor thirsty sinners. 
 The new covenant is but the channel of thy goodness to the 
 children of men, and we may plead that covenant when we 
 draw near to thee. Art thou then mine by ancient covenant? 
 that I could put all my confidence in thee, so that " My 
 God" should be not a mere expression, but a deep reality of the 
 soul ; a living fountain out of which sweet communion, holy 
 love, and heavenly prayer might flow. 
 
 " My God," for tbou hast chosen me ; 
 " My God," for T have chosen Thee ; 
 The needy sinner, I am thine ; 
 The God of mercy, Thou art mine. 
 
 Bonn, August Hh, 1853. 
 
 II. 'O KoafiOQ i//xae /.uaei. John xv. 18. 
 
 " The world hateth you ! " Ye have left its ranks and 
 become deserters, and so its virulence and hatred are excited 
 against you. This hatred is seen in the family, in the village, 
 in the church, and in the nations. It makes itself manifest 
 morally, physically, and historically in the different ages of 
 
" THE WORLD HATETH YOU. 409 
 
 the world. The two kingdoms existed from the beginning of 
 the world, and the two streams of pure and of muddy waters 
 have flowed over our world since the streams of paradise were 
 corrupted at the Fall. The Cains and the Abels, the Sauls 
 and the Davids, the Esaus and the Jacobs, the seed of the 
 serpent and the woman's seed, the children of darkness and 
 the children of light, have waged a long and terrible warfare, 
 nor will the conflict cease until the enemy and everything 
 that ofiends is banished from the earth, and the kingdoms of 
 this world have become the kingdoms of our Lord and of His 
 Christ. The ways, the weapons, and the principles of these 
 warriors are totally difierent, and their hatred is mortal. 
 There can be no yielding, at least there should be none, on our 
 part, till, like our heavenly Master, we conquer in oiir dying, 
 and slay by being slain. 
 
 ' " "A pilgrim through this lonely world 
 
 The blessed Saviour passed, 
 A mourner all his life was he, 
 A dying lamb at last." 
 
 Eemember, too, that while resisting to the death all the 
 enemies of your soul and the Son of God, you are to love 
 their souls notwithstanding, and like Stephen, spend your 
 last breath in praying for them. Reject and oppose their 
 principles, but pray for their persons. Say: Lord, have 
 mercy on the infidel ; Lord, destroy infidelity ; Lord, have 
 mercy on the pope ; Lord, destroy the papacy ; have mercy, 
 O Lord, on the Jews, and the Moslems, and the Heathen, 
 yet take vengeance on their inventions. They hate you and 
 your ways, do you love them and hate their ways. Let the 
 same mind be in you that was in Christ Jesus, who never 
 returned railing for railing, but in life and in death answered 
 all the accusations and blasphemies of the people with addi- 
 
410 GERMAN STUDENTS; PARTING SCENE. 
 
 tional demonstrations of his love. " The world hateth you ! " 
 Be it so ; it hates your Head and your King also ; it sees no 
 beauty in your beloved, no honour in your lowliness, no glory 
 in your crown. Its blessing is time, its curse and terror 
 eternity ; it hears not the music of the voice that charms you, 
 and it cannot see the star of your immortal hopes. It hates 
 what ye love, loves what ye hate, and will go its own way to 
 the end, in spite of all that goodness and love may do to 
 avert its doom. Hatred ought not to make you sad, as the 
 world's frown is the sure token that you delight no longer in 
 its smiles. Do you not know that the world, the whole 
 world lieth ev tw irovr]pio in the wicked one ? His arms are 
 around it as the arms of the father are around the returning 
 prodigal. He rules it, guides its pleasures, arranges its con- 
 ditions, and from Him it must expect its reward. This is 
 indeed no comfortable prospect ; lying in the wicked one. 
 Hear me ! I would not share your bed for something ! I 
 would much rather die by your hands than by your side ! I 
 would prefer the bitter cross, or the lonely grave for my bed, 
 rather than your gorgeous couch or brilliant throne iv rio 
 irovrfpio ! Your waking may be terrible, if that old serpent, 
 when you think yourselves most at ease, only begins to 
 straiten his encircling folds ! How the serpent's eye will 
 gloat over the agonies of its victims ! It is fearful to think 
 upon. Lord, have mercy upon us, and deliver us from the 
 snares of the devil. 
 
 III. GERMAN STUDENTS; PARTING SCENE. 
 
 Come now and let us visit the students. The session is now 
 ending, the students are taking their farewells of one another, 
 and it may add to our knowledge of national customs to 
 
GERMAN students; PARTING SCENE. 411 
 
 observe the solemnities of separation. The time is night, 
 the place a large hall in the shooting gallery, and the different 
 corps of the fighting students have arranged themselves in 
 regular order around long tables in the hall. An enormous 
 barrel of beer is set upon the table, which is very soon 
 emptied, for the students are fond of this favourite bever- 
 age. Healths are now copiously drank, the quarrels of 
 the session are made up, and a spirit of brotherliness heals 
 the deep wounds still visible on many faces. These scars are 
 deemed honourable, and the deeper and more prominent the 
 better. The fine brass band is playing nobly, and the national 
 notes of German music ascend into the dark vault of night ; 
 but the students are in earnest, and the human voice meets and 
 conquers all instruments. Well, there is to be sure something 
 attractive and overpowering in that German music. But see, 
 they rise each in his place, with his sword by his side ; at the 
 ends of each row, two students stand forth with crossed and 
 naked swords ; at this moment the caps are elevated upon 
 the points of the swords, and the two appointed students at 
 the ends of the rows pass along, running their swords through 
 each cap to the very hilt, so that each sword has at least 
 twenty caps strung upon it. This is the badge of honour 
 which the students prize so much, and these transfixed caps 
 are venerated and preserved with the greatest care. The 
 caps are now returned, the swords are again crossed, the 
 glasses filled to the brim, and in the midst of a sort of awful 
 military solemnity, they swear to live and to die for their 
 country. This is their last meeting of the session. It is the 
 German student's farewell. Observe here, as in everything 
 else, the military spirit which pervades the population in 
 Prussia. The government itself, though paternal and liberal, 
 is stern and military ; the whole male population, from the 
 peasant to the priace, must serve at least two years, and these 
 
412 JEWISH OBJECTIONS AND S'TUMBLING-BLOCKS. 
 
 the best of their life, in the armies of the state, so that every 
 man in the country capable of bearing arms is trained to use 
 them. The national patriotic songs of the people in favour 
 of freedom and fatherland, are all military and spirit-stirring, 
 and the spirit of fighting and personal courage is kept up and 
 nourished immensely by the universities, notwithstanding 
 many private by-laws against it. A few days ago, there 
 came a deputation of famous fighters from Heidelberg, and 
 gave a general challenge to the students of Bonn. The 
 challenge was of course accepted, and so they went out to the 
 royal forests in the neighbourhood and fought it out. These 
 duels are rarely fatal; pistols are never used; the neck is 
 securely bandaged, and they are only allowed to cut, not to 
 thrust with the sword ; the surgeon is on the spot with his 
 instruments to bind up the wounds, and when they are 
 sufficiently exhausted, and cut up on the head and face, 
 they postpone the decision to some future time. 
 
 IV. JEWISH OBJECTIONS AND STUMBLING-BLOCKS. 
 
 Jew. One of the greatest difiictdties in my way is the 
 present state of the Gentde nations. War sounds like thun- 
 der through the world, the nations are trained to arms, and 
 in the first rank of these warlike nations are, undoubtedly, 
 the Christian. How does this agree with the character of 
 the Messiah ? Do not the Jewish Scriptures surround the 
 Deliverer with the glories of a peaceful and universal king- 
 dom, to which all nations shall be subject, and which itself 
 shall last for ever ? The central point of this glorious 
 empire is to be the Jewish nation, out of which the seeds of 
 life are to be scattered, and the streams of living water 
 
JEWISH OBJECTIONS AND STUMBLING-BLOCKS. 413 
 
 poured over the world. The Jews are his brethren, and his 
 very name is D"l'?l^"1l!^ Prince of peace (Is. ix. 6), which 
 surely can never with propriety be applied to the head and 
 ruler of the present Christian nations. If that be, indeed, 
 the name of Jesus of Nazareth, it is certainly a misnomer, 
 for he has not succeeded in establishing peace, and his fol- 
 lowers are warlike and military nations. 
 
 Answer. Jesus of Nazaret'i is truly Q)bli!~^,^, the Prince 
 of peace, and that in every conceivable sense of the term. 
 He is a prince, for he was born of the royal line of David, 
 and was, and is still, the true literal lineal heir of the 
 Jewish throne. If the Jews did not receive him they added 
 rebellion to their other national crimes. They should have 
 welcomed him as their king and long-promised deliverer, 
 and for not doing so they are cursed with the fearfuUest 
 maledictions of God and man, being banished from their 
 country, and scattered to the ends of the earth. His life 
 was a life of peace ; in his own person he was the Prince of 
 peace, and though you make this objection against him, yet 
 you inconsistently reject his claims, because he was not a 
 warrior and conqueror, subduing the nations with the sword 
 of flesh, and glorifying the Jews with a universal empire. 
 Must the Prince of peace attain his dominion through fields 
 of slaughter and seas of human blood? Is not a prince 
 who establishes a moral kingdom a kingdom of faith and 
 love over the hearts of men more truly a prince of peace 
 than Nebuchadnezzar, Alexander, or Napoleon Bonaparte? 
 Nor are the wars of Christians any valid objection to his 
 being truly the Prince of peace ; their sins and inconsis- 
 tencies do not alter the nature and character of his royal 
 name and title. I might as well argue against the unity of 
 Jehovah because the Jews worshipped idols ; or against the 
 mercy of the God of Israel, because Israel is cruel and vin- 
 
414 JEWISH OBJECTIONS AND STUMBLING-BLOCKS. 
 
 dictive ; or against his promises, because the Jews are scat- 
 tered through the world. We may now drop this objection, 
 I think. Your sins do not alter the character of Jehovah, 
 and Jesus Christ is the Prince of peace, notwithstanding the 
 wars of the Christian nations. But what do you say to his 
 death ? Do you not see a peaceful glory surroimding that 
 great event, nobler in the eye of right reason than all the 
 glare and splendour of worldly pomp ? Suppose, for a mo- 
 ment, that we are right on this question suppose that dying 
 Prince is the promised Messiah ; is the Son bom, the child 
 given, the mighty God, and the everlasting Father of whom 
 Isaiah speaks (ix. 5). He dies as the slaughtered Lamb 
 of the prophecies (Is. liii.), and bears the sins of the people. 
 He rises from the dead as the victorious Deliverer, whom 
 the chains of death could not bind, and visibly from Mount 
 Olivet ascends to the right hand of God, from Avhence he 
 immediately sends down the Quickener to abide with us 
 and comfort us for ever. Is not this peaceful ? Is it not 
 like the God of peace, and mercy, and love ? Surely there 
 is no difficulty here to keep you from believing on the Prince 
 of peace. His name is peace; his gospel is the gospel of 
 peace ; his kingdom a kingdom of righteousness, and peace, 
 and joy in the Holy Ghost ; the angel-song over his birth- 
 place was glory to God in the highest, and on earth peace. 
 He came and preached peace to them that were near, and 
 to them that were far off; and his last solemn word, as he 
 left our world for a time, was the bequeathment of peace. 
 O, my brother, he gives the soul peace. He opens the foun- 
 tains which sin had sealed, and lets the soul expand in the* 
 bosom and sunshine of eternal love. His voice breaks our 
 chains, and his looks break our hearts, and, free and broken- 
 hearted, we become the willing bondmen of his grace. 
 
ONE FLOCK. 
 
 Y.n']bUf")\i;TB.E PRINCE OF PEACE. 
 
 Sar Shalom ! the prophets name thee : 
 Branch and root of Jesse's stem ; 
 
 Sar Shalom ! thy saints proclaim thee; 
 Thine the peaceful diadem. 
 
 Sar Shalom ! the angels sing thee 
 Songs of peace in Bethlehem ; 
 
 Sar Shalom ! our hearts we hring thee, 
 Thou hast dearly purchased them. 
 
 Sar Shalom ! thy ransomed greet thee ; 
 
 Thou art theirs; who shall condemn? 
 Sar Shalom ! they long to meet thee 
 
 In thine own Jerusalem. 
 
 Sar Shalom ! thy saints are weary, 
 Longing for the midnight cry : 
 
 Sar Shalom ! the night is dreary ; 
 Is the glorious morning nigh ? 
 
 VI. M/a TToifxvT], ONE FLOCK. John x. 16. 
 
 It is unfortimate that the distinction so marked in the 
 Greek, between fold and flock, has not been kept up in our 
 translation. AvA/? and Troi/jvii are both rendered by the 
 one word/o/c?, which gives an entirely strained and perverted 
 sense to the passage. The Saviour never says there shall be 
 one fold, but he assures us that, however numerous the folds 
 of his people may be, the flock shall be one. There may be 
 many folds and but one flock. So it has turned out in the 
 providence of God ; the folds are many and various, and 
 built natiirally and necessarily, according to the wants of 
 
416 ONE FLOCK. 
 
 the sheep ; but the flock of Jesus Christ, washed in his pre- 
 cious blood, filled with his Spirit, and ornamented with the 
 garment of his righteousness, is in all ages, nations, and cir- 
 cumstances one and the same flock. Luther keeps up this 
 distinction finely in his translation " Ich habe noch andere 
 Schaafe, die sind nicht aus diesem Stalk. TJnd dieselbigen 
 muss ich herfuhren, und sie werden meine Stimme horen 
 und wird cine Heerde und ein Hirte werden." Our trans- 
 lators probably followed the Vulgate, which renders both the 
 Greek words, by ovile, sheepfold. Beza gives the right 
 translation " Fiet unus grex et unus pastor," there shall 
 be one flock and one shepherd. We conclude, therefore, that 
 the passage determines nothing as to the necessity of one 
 form of church governn^ent for all nations, ages, and cir- 
 cumstances of the church, and all the arguments drawn 
 from the one fold are founded on a mistranslation. The 
 flock shall be one, and this is the material point, while the 
 folds may be very various. This, then, is the church of the 
 living God the flock of his pasture redeemed by his cross, to 
 whom belong the promises and the life everlasting, and the 
 glory of the heavenly kingdom, who, divided by languages, 
 folds, or forms of government, and national institutions, 
 are yet really and truly one, having one head in heaven, 
 one aim on the earth his glory ; one hope of the kingdom ; 
 one fountain for cleansing in the house of David ; one royal 
 robe to cover their deformity the righteousness of Christ ; 
 one Quickener, Comforter, and Sanctifier; one God and 
 Father, who is above all and in all. Let us say, with the 
 pious Charles Wesley, 
 
 " One family we dwell in him, 
 One church above, beneath, 
 Though now divided by the stream, 
 The narrow stream of death. 
 
MOUNT CALVARY. 
 
 One army of the living God, 
 
 To his command we bow ; 
 Part of the host have crossed the flood, 
 
 And part are crossing now. 
 
 Saviour, be our constant guide ! 
 
 And when the word is given. 
 Bid the cold waves of death divide, 
 
 And waft us safe to heaven ! " 
 
 Bonn, August 9th, 1853. 
 
 VII. MOUNT CALVARY. 
 
 Here we are, dearly beloved friend, on the heights that 
 surround Jerusalem. The holy city, lonely and solitary, 
 like a forsaken widow, lies now before our eyes, not less 
 interesting this moment, but perhaps more than in the days 
 of her pomp and splendour under the munificent King 
 Solomon. The brilliancy of the jewel is heightened by the 
 appropriate enamel ; light appears brighter when breaking 
 through clouds and darkness, and the sufferings of the holy 
 city, her ruin and captivity for ages, shed singular attrac- 
 tions around the history of her glory. How dim, dark, and 
 unattractive are these walls. All is still as a city of the 
 dead ; no smoke rises from the houses, no windows variegate 
 the walls, no throngs of busy men crowd the gates, silence 
 reigns within and desolation without, and tombs, broken 
 reservoirs, and other such memorials of the past, meet you 
 at every turn. Here, sit down with me under this olive 
 tree, and let memory have free scope, that faith and hope 
 may be strengthened in beholding the desolate city. Here, 
 then, we are, in the centre of the Jewish system, the city to 
 which the tribes go up to worship the great King. What a 
 
418 MOUNT CALVARY. 
 
 scene it must have been at tlie Feast of Tabernacles on tbese 
 hills. Here the prophets lifted up the voice of warning and 
 entreaty against the apostate kings and people ; here David 
 composed those immortal odes, which conquer and captivate 
 the civilised world. In the long history of our race there is 
 no poet of equal fame. His immortal harp sheds its influ- 
 ence over four hundred millions of human hearts ; and what 
 is remarkable, and unlike most other heroes and poets, all 
 the notes breathe of heaven. Compare these Psalms with 
 the Odes of Horace, or the songs of Sappho and Anacreon, 
 and you see just the difierence between heaven and earth. 
 Perhaps he sat in the spot where we now are when he com- 
 posed the twenty-third Psalm, one of the noblest, sweetest 
 breathings of divine, holy confidence ever uttered by human 
 lips. It has been the solace of millions. Perhaps over- 
 taken by a storm among these rocks, he set his harp to the 
 sublime strain of the twenty-ninth psalm, which I maintain 
 to be the simplest, most sublime, and satisfactory description 
 of a thunder-storm in existence. Compare Homer's, Hogg's, 
 and Byron's thunder-storms with it, and see how far the old 
 royal poet surpasses them all. Farewell, noble singer ! you 
 have done me good in my pilgrimage ; you may expect a 
 visit from me shortly after my arrival in the celestial city. 
 But a greater than David was here ; here we are, in deed 
 and in truth, in the city of our salvation, from which the 
 living streams flowed forth upon the nations. Here light 
 arose in our darkness, and life joined issue with death, and 
 conquering the king of terrors, burst forth in renovated 
 beauty from the corruption of the tomb. Incarnate love 
 was here ; here David's son and David's Lord lived, laboured, 
 and died for the transgressions of the people. Calvary (it is 
 not spoken of as a mount in the Scriptures) sent forth from 
 this place its streams of mercy for a thirsty and dying world, 
 
MOUNT CALVARY. 419 
 
 and they continue to flow still, and shall, till the great family 
 of God be gathered home. 
 
 " Jesus shall I'eign where'er the sun 
 Doth his successive journeys run ; 
 His kingdom stretch from shore to shoi'e, 
 Till moons shall wax and wane no more." 
 
 Here he bare his cross. He was indeed the Man of Sorrows 
 all his life, and Calvary was the appropriate termination of 
 the wonderful history. Here, as we sit and muse on these 
 things, it may be right to register a vow in heaven, and 
 resolve, through grace, to love, serve, and follow Him more 
 faithfully than ever. Heed not the cross, but the crucified; 
 not the tomb, but the immortal prisoner, on whom so many 
 issues are suspended; not the fictions of filthy monks, but the 
 glorious realities of life and immortality in the person of the 
 deliverer, and let the soul rise up to the moral grandeurs of 
 this scene. Here Satan, the enemy and the destroyer of our 
 kind, was conquered and cast out, so that he can no longer 
 assert his rule over us. Here the glories of the moral king- 
 dom reached their culminating point, in that love, meeting 
 all, enduring all, conquering all evils, showed itself mightier 
 than sin and death, stronger than the iron bands of the tomb. 
 God is love ! Every rock, every empty tomb, every crag 
 and valley in this place re-echoes, God is love ! Sinners feel 
 the bands of their sins relaxed as he dies and shouts, "God is 
 love ! " Hades welcomes the strong deliverer and reiterates 
 through its wide waste caverns God is love ; and our souls, 
 too, join the universal anthem, and respond from their lowest 
 depths, " Yes, God is indeed love." This is indeed the great 
 lesson which faith learns in this place, and the toils of our 
 journey will be more than well repaid should that lesson be 
 written more deeply than ever on our hearts, God is love. 
 
 E E 2 
 
THE MEETING OF FRIENDS. 
 
 " Come to Calvary's holy mountain. 
 Sinners ruined by the fall ; 
 Here a pure and healing fountain 
 
 Flows to you, to me, to all, 
 In a full, perpetual tide. 
 Opened when the Saviour died." 
 
 Bonn, August Idth, 1853. 
 
 VIII. THE MEETING OF FKIENDS. 
 
 Reader, have you ever been in foreign lands? I don't mean 
 to ask if you have visited the Rhine, or the mountains of 
 Switzerland, or the light-hearted, light-footed inhabitants of 
 Paris. That is no travelling in our days ; in all these places 
 you meet Englishmen at every turn, and you feel yourself 
 among people of habits, manners, and civilisation similar to 
 your own. If however you have travelled farther, and been 
 long from home, the meeting of a countryman will be a very 
 pleasant event indeed. The meeting of one that has been 
 your school-fellow as you pass through the Syrian desert, or 
 ascend the Mount of Sinai, will bring tears to the eye, and 
 many strange feelings into the mind. You do find these 
 English everywhere ! Napoleon said, " Where wood swims 
 I find these English ; " the Arabs call them the mad lords, 
 who go through the world searching for old stones and 
 inscriptions to give us gold for them. As I went up Vesuvius 
 to see the flaming crater at midnight, I heard an Italian 
 guide encouraging a party before us in broken English, 
 " Never mind, come along, all's right. " If you stand on the 
 inland side of the city Catania, and look up to the summit of 
 Mount -^tna, you shall observe among the clouds a little 
 cottage ; they call it " The Englishman's house." One of 
 
THE MEETING OF FRIENDS. 421 
 
 our countrymen it seems determined to examine the famous 
 volcano at his leisure, and so built a cottage at the summit. 
 Stand on the Bridge of Jacob, and observe what that man is 
 doing. He is engaged with Arabs, stringing bladders 
 together, in order to form a raft to carry him down the 
 Jordan from lake Hule, or the waters of Merom, to the sea of 
 Tiberias. He is an Englishman who wishes to explore the 
 banks of the sacred river. As I stood under the dome of St. 
 Peter, reading the prominent words which meet and attract 
 the eye, " Aio tu es petrus, et super banc petram ecclesiam 
 meam aedificabo ; et contra cam portae inferorum non praeva- 
 lebunt," a man touched me on the shoulder and reminded me 
 of our meeting on the Lebanon. "We were friends in an 
 instant, and old times and old scenes were called to our 
 remembrance. One of the first men who met me in Alex- 
 andria was a mechanic from Killeleagh, in the North of 
 Ireland, where he had often heard me preach. Home exer- 
 cises a strange influence over us. I examined one of the guns 
 used by the Arabs, and found below the lock the word 
 London. In a moment I was home again in our own loved 
 land, with its thousand nameless blessings and endearments. 
 I have been led into these reflections by a visit yesterday 
 from my dear friend, the Rev. Mr. Smyth, one of the mis- 
 sionaries banished from Austria. He laboured ten years 
 in Pesth, and his ministry was blessed to both Jews and 
 Gentiles, but the paternal government of Austria banished 
 him, and he now labours in Amsterdam. We have had 
 much large-hearted communion together, and much con- 
 versation concerning the progress of the kingdom, and the 
 hopes of the people of Israel. Is not all this typical ? Yes, 
 we are all strangers and pilgrims upon the earth, as our 
 fathers were ; and the meeting place is heaven. That will 
 be a joyftil meeting ! All the saints together, and around the 
 
422 POLYGAMY. 
 
 throne of tlie adorable Redeemer, wlio loved tliem and washed 
 them from their sins in his own blood. No more sin, separa- 
 tion, or sorrow; no more pain, temptation, and death for 
 evermore; but the fulness of bliss, with their God and Father, 
 in the many mansioned house made without hands. This 
 is the grand meeting. This is the lodging which the Lord 
 has prepared for his people, in the immeasurable heights of 
 eternity. Brother, make sure of a room in that house ; let 
 no man take thy crown. 
 
 Bonn, August Uth, 1853. 
 
 IX. POLYGAMY. 
 
 Abdallah said to me one day in Damascus, " The advan- 
 tages of our system over yours are great and numerous. If 
 you have no heir for your property by your one wife what do 
 you do ? You must give your estates to strangers ; we can 
 take another wife, and divorce her, too, as often as we please, 
 till we find an heir. When one wife is angry, we seek the 
 company of another ; with you the one wife rules, she has 
 you entirely in her power ; our variety gives us the supremacy 
 and keeps the wives in proper subjection. Besides, they require 
 to be ruled with a firm hand, for God has created them from 
 a crooked rib, and they are perverse and rebellious. If you 
 have a large house, you must be very lonely in it with *nly 
 one wife ; our system increases the population more than 
 yours, and the more true believers there are the more souls 
 enter into Paradise. "What do rich merchants do who travel 
 from town to town and have no establishment but one? 
 They must be in constant misery. We have a wife and 
 family in every city, and find a comfortable home wherever 
 
POLYGAMY. 423 
 
 we go. Thus in every respect our system is better than 
 yours." Hold, cried I, and do not conclude so rashly. We 
 follow the law of God and nature, while you violate it and 
 approximate the brutes. God created them male and female 
 at the beginning, and as he did not give Adam four Eves in 
 Paradise, we shall be content with one, as our great father 
 was. Besides, on your own principles, the more perverse and 
 rebellious they are, the more should you keep clear of them. 
 One rebel is not so dangerous as four. You are evidently 
 in danger of being blown up in your harem. Remember, too, 
 that Providence is against your system, for if you poll any 
 nation you will find just as many males as females in it and 
 no more, which shows clearly enough the intention of God. 
 It is evident that ten men, each with his wife, would be likely 
 to rear more children for Paradise than one man with ten 
 wives. This is a historical fact. The European nations are 
 increasing rapidly, while in Turkey, where your boasted poly- 
 gamy prevails, the population is either stationary or decreasing. 
 What do you say to that fact ? You are too distracted to have 
 large families, and your families, instead of being the cheerful 
 abodes of peace and comfort, where love rules and guides all 
 things, are scenes of turmoil and envy, discontentment and 
 malice, much liker a pandemonium of devils than a nursery 
 of Paradise. " If it be the will of God," replied Abdallah, 
 " you shall come over to the opinion of the prophet, but you 
 have more to say for yourself than I supposed. Farewell. 
 We shall argue it out at some other time." 
 
 Bonn, August 12th, 1853. 
 
THE FEMALE CHARACTER IN THE EAST. 
 
 X: THE FEMALE CHARACTER IN THE EAST. 
 
 The incarnation of the Son of God is the basis upon which 
 the respect and honour due to woman rests, and this great 
 fact can be proved morally, scripturally, and historically. 
 It is universally known that she introduced sin and corrup- 
 tion into the world, and where it is not known or disbelieved 
 that she introduced also the seed of righteousness, the serpent- 
 bruiser, she is and must be looked upon with suspicion, and 
 treated as a slave. She is seen to be the way of death, but 
 not the way of life ; the black curse of a broken law and a 
 ruined creation rests upon her, while the removal of the 
 curse, and the redemption of the world by the Virgin's Son, 
 have not dissipated the suspicions of the nations. It is 
 therefore a fact, that among Moslems, where incarnation is 
 utterly rejected, women are slaves, nothing but slaves, and if 
 they sometimes show their strength, it is in the way of vio- 
 lence, fanaticism, and despair. Like slaves, they are bought 
 and sold freely, and the fair slave as much estimated as any 
 other woman. They are divorced at will, and without cause 
 assigned, save the husband's sovereign pleasure. They are 
 totally uneducated, inasmuch as their place is not to be the 
 companion and help-mate for man, but the slave of his 
 pleasures, and a kind of upper servant in the domestic 
 economy. Do not educate them, say the Moslems, for they 
 will in that case certaiuly deceive you ; they are too weak 
 for knowledge, it makes them dizzy, and you will certainly 
 repent having trusted them with it. If you give them liberty, 
 they are unfaithful ; if you imprison them, they are sulky 
 and perverse ; if you love and fondle them, they seek su- 
 premacy, and will never be satisfied till they trample you 
 under their feet ; they have indeed souls, but they are cun- 
 
THE FEMALE CHARACTER IN THE EAST. 425 
 
 ning and perverse. Mohammed mentions nothing about them 
 in Paradise, and the first whom he met in hell were women 
 the women who spoke irreverently to their husbands. From 
 such and similar sentiments which pervade the East generally, 
 you may gather much respecting the state and position of 
 women. The prejudice against education is deep and almost 
 ineradicable. Add to this, that the only educated females are 
 the dancing girls and priestesses of the temples, whose trade 
 is profligacy and pollution. There is no greater impediment 
 in the way of Christianity in the East than this awful, 
 tremendous fact that custom, the practice of ages, the laws 
 sacred and national, all contemplate woman in the character 
 of a slave. In India it is still worse than in Syria. Menu, 
 the Indian legislator, says, " Infidelity, violence, deceit, envy, 
 extreme avariciousness, a total want of good qualities, with 
 impurity, are the innate faults of woman kind." In such 
 a state of degradation education seems impossible, and the 
 missionary feels overwhelmed in the number and immensity 
 of his discouragements. But is there no Christianity in the 
 East ? What is it doing ? Has it done nothing to mitigate 
 these evils ? It has done much, and would have done more, 
 but for the impediments which hemmed it round on all sides. 
 The glorious churches of the East, founded by the labours of 
 apostles and apostolic men, soon fell from their first love, and 
 yielding to the blandishments of royal favour, forgot the 
 rock from which they were hewn, and the citadel where the 
 secret of their strength lay. They became worldly, avaricious, 
 and political. They leaned on the arm of flesh, and the cor- 
 rupting arm corrupted them, till their apostolic beauty and 
 purity became tarnished and made them a prey for the 
 spoiler. Their faith in the living God was weakened, and 
 false doctrines poisoned the very fountains of their life, until 
 in the wrath and judgment of Jehovah, the locusts from the 
 
426 THE FEMALE CHARACTER IN THE EAST. 
 
 pit were let loose upon them, and the flaming scimetar encir- 
 cling the crescent, accomplished its bloody mission of exter- 
 mination and conquest. The nations fell, the empire was 
 prostrated, and the corrupted and disunited Christian com- 
 munities bowed before the conquering enthusiasm of the 
 desert. The iron entered into their soul ; it does so still. 
 They were spoiled and sacked, sacked and spoiled, and the 
 noblest energies of the man and the Christian annihilated 
 under the dominion of Islam. They are entirely degraded ; 
 the burdens of the tax-gatherer oppress them ; ages of sub- 
 mission to proud defiant conquerors have made them weak, 
 cowardly, and time-serving ; the traditions of former glories 
 are lost or forgotten in the prolonged agonies of political and 
 religious bondage. I declare that when I look at all this, 
 and think of the nameless miseries of all kinds to which they 
 have been subjected for ages, I am much less inclined to find 
 fault with the corruptions of the Christians in the East than 
 to bless God for their existence. Honour to the brave ! They 
 have survived the fury of the conqueror, and withstood the 
 most fiery military fanaticism the world ever saw ; and in 
 spite of all these impediments, Christianity has elevated and 
 brightened the female character in the East. The Christian 
 women are not slaves as the Moslem ladies are, and the 
 glorious truth of the incarnation, though obscured and cor- 
 rupted, has not been without its elevating influence. They 
 cannot be divorced as the Mohammedan females are, and I 
 have met very intelligent and well-informed ladies among the 
 Christians of Damascus. 
 
 Bonn, August I2,th, 1853-; 
 
SIGNS OF IMPROVEMENT IN THE EAST. 
 
 XT. EELIGIOUS AND POLITICAL SIGNS OF IMPROVEMENT 
 IN THE EAST. 
 
 Do not suppose for a moment that it can be the intention of 
 the Ruler of the world to overwhelm the fairest regions of 
 the globe, under the scourge of all- destroying barbarians. 
 His moral government has other and nobler ends in view, and 
 will no doubt result in such glories as shall justify, to the eye 
 of faith and right reason, the seemingly dark ways of provi- 
 dence. The balance-sheet clears up the account, and the 
 clearly ascertained purpose of His ulterior working, will cast 
 a flood of light on the entire course of his administration. 
 Are there any signs which, to the observant eye, seem to give 
 indications of that purpose ? There seem to be ; consider 
 the following. 
 
 1st. The fury of fanaticism is exhausted ; the conquerors 
 have sat down in the cities and provinces of luxury and 
 civilisation, and thereby lost the enthusiastic energy of the 
 mountains or the desert. The strength of the Moslem is not 
 like that of a Christian, to sit still ; but to go forward on the 
 way of blood and conquest. The moment it ceases to advance, 
 its strength is broken, and the crescent begins to wane. 
 Since the heroic Poles delivered Vienna, and resisted the 
 aggressive torrent, the boundaries of Islam have been gradu- 
 ally but steadily receding. The strong compact dominion 
 of the conquering Sultans is gone, and the empire internally 
 and externally ripe for dissolution. Greece is independent, 
 Hmigary no longer tributary, and Egypt a mere nominal 
 appendage to the empire. The European powers may try 
 to undergird the state-vessel of Othman, but it will be in vain, 
 she is no longer sea- worthy and must perish in the waters. 
 2nd. The self-confidence of the Turks is gone. An internal 
 
428 RELIGIOUS AND POIJTICAL SIGNS OF 
 
 feeling of weakness and distrust pervades the nation, which 
 is no indistinct prognostication of its fall. This feeling 
 pervades also the subject nations, and gives them confidence 
 and hope. Many miles east of Damascus, Dr. Paulding 
 and I were asked by the villagers when the English were 
 coming to take the country ; with the loudly proclaimed 
 assertion, that the sooner they did so the better. A wealthy 
 Moslem in Damascus told me he was persuaded the Christians 
 would prevail, and that Stamboul had no safety but in their 
 divisions. The Janissaries are destroyed, and the strong 
 military spirit which they fostered is broken. Changes in 
 the East are easy, I mean political changes. The people have 
 no rights to be guarded, no constitution to be maintained 
 inviolate, no clearly- defined aspirations after liberty to be 
 fought for and realized. The government is not mollified 
 as with us, by mediating circumstances, such as councils, 
 assemblies, provincial parliaments, &c. The rulers are dis- 
 tinct and separate from the ruled. Put new pashas in the 
 provinces, and a new head in the capital, and all things will go 
 on as quietly as usual. The people will take no permanent part 
 in these changes ; all they want is the removal of the burdens, 
 and thus all the complications which with us arise out of the 
 rights of the people, the sentiment of liberty and free con- 
 stitutions, are removed from revolutions in the East. 
 
 3rd. The Oriental churches are beginning to show symptoms 
 of returning life; the incrustation formed by ages seems giving 
 way in many places, and the light and truth of heaven have 
 reached the corrupting vitals of the decaying corporations. 
 The American missionaries have been labouring long and 
 faithfully in these sunny lands, and now the Lord of the 
 harvest is beginning to own their labours with abundant 
 fruits. They have erected schools, and established colleges, 
 in all the principal places of the Turkish empire ; and by 
 
IMPROVEMENT IN THE EAST. 429 
 
 preaching and printing they have, in much weariness and 
 opposition, conveyed to all classes of Christians an impulse 
 and a life unknown for centuries in the East. Certain 
 nations and communities have been stirred up to the very 
 centre, and fresh vitality poured into the old organisms ; in 
 other cases, when persecution has been bitter, new commu- 
 nities have been formed, and the foundations have been laid 
 deep and broad for a great Scriptural Oriental Evangelical 
 Church. Travellers and tourists notice these changes, noble- 
 men and members of Parliament praise the wisdom, perseve- 
 rance, and courage of the missionaries, and Mr. Layard, the 
 famous antiquarian of Nineveh and Babylon, adds his very 
 noble testimony to the rest. All this seems the commence- 
 ment of great and beneficial changes for the East. They 
 gave us the fountain pure and fresh at the beginning, and 
 after the lapse of nearly two thousand years we return them 
 the living waters in all their original sweetness. 
 
 4th. Prophetically, too, we should not shut our eyes to the 
 signs of the times, since we are assured that the sure word of 
 prophecy is as a light that shineth in a dark place until the day 
 dawn and the day-star arise in our hearts (2 Peter i. 19). First, 
 then, the Euphrates is now being dried up in the wasting and 
 exhaustion of the Turkish Empire, and this seems to be pre- 
 paratory for the return of the kings of the East, which the 
 best expositors take to be the ten tribes of Israel. (2.) Greece 
 has been re-established as an independent power, and thus the 
 image of Daniel stands reconstituted in its integrity, ready to 
 be smitten whenever the kingdom of the stone may descend 
 upon it. (3.) It is not improbable that in the political events 
 which are to accomplish the overthrow of the Ottoman Em- 
 pire, Palestine may fall to the lot of the Jews, and this might 
 lead to the restoration of the nation, an event evidently con- 
 nected in the prophetic word with the coming of the kingdom, 
 
430 exegesis; or, an ass eating thistles. 
 
 the blessing of the nations, the downfall of Antichrist, and all 
 the glories of the millennial reign. All these are signs of the 
 times, and the eye of faith and hope should not heedlessly- 
 pass over them. Is it not good, and holy, and blessed to find 
 God in the movements of His providence, to meet Him, if 
 possible, at every turn and winding in the course of His moral 
 government of the world ? If you do not seek Him, you will 
 not find Him, and if, in the spirit of humility and love, you 
 do seek Him, you will find Him in providence as well as in 
 grace. Many eyes are looking towards the East, and some 
 are beginning to see what many take to be the roseate streaks 
 that proclaim the approach of day. Be it so ; we hail the 
 rising light which is to dispel the darkness of the nations and 
 fiU the whole earth with righteousness as the waters cover 
 the sea. 
 
 " Then like streams that feed the garden, 
 
 Pleasures without end shall flow ; 
 For the Lord, your faith rewarding, 
 
 All his bounty shall bestow : 
 Still, in undisturbed possession. 
 
 Peace and righteousness shall reign; 
 Never shall you feel oppression. 
 
 Hear the voice of war again." 
 
 Bonn, August lltli, 1853. 
 
 Xll. EXEGESIS; OR, AN ASS EATING THISTLES. 
 
 Exegesis, exegetical, hermeneuticks, and hermeneutical, 
 are hard heathenish words of modern invention, which seem, 
 when you get at the meaning of them, to signify the exposi- 
 tion of the Word of God ; but as exposition, expository, 
 expoimding, are easily understood, they did not answer the 
 
EXEGESIS ; OR, AN ASS EATING THISTLES. 431 
 
 purpose of that kind of criticism, whose purpose was to 
 perplex the understanding and explain away the text. There- 
 fore a mist must be raised, in order that the denier and 
 blasphemer might escape without the contempt and repro- 
 bation of the Christian reader. Taken in the right sense, 
 exegesis, or exposition, is one of the noblest exercises of the 
 human mind. It is comparing spiritual things with spiritual, 
 to obtain a clear comprehension of the mind of God in His 
 holy word, and it may bring to bear upon the meaning of 
 particular texts, or on the defence of the whole Scripture, 
 the most massive erudition. This kind of exegesis is useful, 
 and may be helpful to the children of God on their homeward 
 journey. When it is used, however, by proud unsanctified 
 minds, not in subordination to the Word of God, but to 
 establish a theory, or to make the Word of God a nose of wax, 
 that can be easily twisted in any direction, it becomes a most 
 noxious and potent enemy to the truth, inasmuch as it gives 
 subtle perverse disputants the means of perplexing the 
 clearest truths, and prolonging the logomachy for ever. The 
 Word of God is the arena on which this giant takes his 
 stand, in order to show how he can scatter firebrands, arrows, 
 and death all around with what ease he can sport with the 
 highest verities of revelation, and reduce the great facts of 
 the New Testament and even the glorious Person of whom 
 they testify to a flimsy system of idealism, in which the 
 foot finds no resting-place, and the eye no star of hope a 
 system not the less absurd, but the more because it is liber- 
 ally sprinkled with phrases about reason, the spirit of the 
 age, philosophy, and hermeneuticks. Now, this must sufiice 
 for my first head. We come now, secondly, to the ass eating 
 thistles, which divides itself into two heads the ass, and 
 the eating of the thistles. Now, I compare such a critic as 
 I have described to an ass, and the comparison holds good 
 
432 EXEGESIS ; OK, AN ASS EATING THISTLES. 
 
 in many respects. 1st. The Greek word is derived from ovo)^ 
 quod notat vitupero ; and vituperation, it is well known, is 
 the native element of such rationalistic critics. 2nd. The 
 voice of the ass is its defence even a lion wiU turn away 
 from a donkey in the act of braying. Who can encounter 
 a full-grown hermeneuticker when surrounded with his 
 sesquipedalian terminology? His voice terrifies lions, and 
 his skin is more impenetrable than the crocodile's. Homer 
 compares Achilles to a donkey, so that the comparison is 
 by no means degrading. It is rather honourable indeed, as 
 the donkey is a patient, hardy, thick-skinned animal, and 
 of tmequal mind (Hor. Sat. Lib. i. ix. 20). In aU these 
 respects, and some others too, the simile is good and appro- 
 priate. But secondly, he is like an ass eating thistles. This is 
 the main point, according to the opinion of the late learned and 
 eloquent Robert Hall. It is said Bentley inclined also to the 
 opinion that the essential part of the comparison lay in the 
 eating. Now I mean no disrespect to great men such as these 
 when I say, that not the act alone is the gist of the figure, nor 
 yet the thistles, but the general all-including compound idea 
 of eating thistles, and for this there are five principal reasons, 
 which in another place I shall fully bring out. Taking this 
 single point now for granted, we proceed to open up the 
 symbol ; and formally answer the question, " How is a ra- 
 tionalistic critic at his text like an ass eating thistles ?" Of 
 course it is not to be expected that a question of this weight 
 and compass should be answered in all its possible bearings, 
 this would reqtdre much time, labour, and a critical apparatus 
 of considerable dimensions. All I intend is of course to give the 
 simplest, easiest points in the comparison. First, then, what 
 does the thistle denote! Answer It denotes the stubborn, tough, 
 unyielding text; for example, Qeog ^v o \6yog (John i. 1), 
 and the object of the ass is to remove it out of the field, or 
 
LOVE-TOKENS. 433 
 
 at least bite off its prickles. I say this is the object, or end, 
 or what the Germans call the Endzweck of the ass, in the 
 action specified. If the weed can be removed, well ; if it is 
 deeply rooted in the soil, and will not yield to the pulling 
 of the ass, then you must try to render it as innocuous as 
 possible. To effect this end, the means at the disposal of the 
 ass are two : First, as the stomach of the donkey is of a strong 
 consistency, and its digestive powers good, it can swallow 
 a good part of the thistle, but it must first be well chewed. 
 Even so the rationalists can swallow much of the word of 
 God after it is sufficiently chewed. This is an important 
 process, and necessary for digestion. But, secondly, much 
 of the thistle will yield to no powers of mastication, and this 
 the ass spits out, which expulsory action of the ass sym- 
 bolises the remarkable power of the above-mentioned critics 
 to resist the force of whole sections of Scripture, after 
 grammar, philology, ancient manuscripts, and different 
 versions have been appealed to in vain. Thus in fact the 
 main points of this hermeneutical process reduce themselves 
 to two, like the functions of an ass eating thistles chew 
 what you can and spit out the remainder. 
 
 Bonn, August Voth, 1853. 
 
 XIII. LOVE-TOKENS. 
 
 Love and hatred are the stimulants of memory. "We 
 must become indifferent before we forget. When the feeling 
 of love is strong, how active is memory to find connecting 
 links to bind us to our love ! The time, the place, the least 
 circumstance, will become the awakener of memory and the 
 food of hope. The principle is both natural and useful. It 
 
 r F 
 
434 LOVE-TOKENS. 
 
 has indeed, in a religious sense, been turned to the service 
 of superstition and idolatry, so that one is afraid to assert 
 generally the propriety of religious symbolism. I can respect 
 the feeling that bows to a cross set up on the wayside, or 
 takes off the hat to an image of the Yirgin, however ' per- 
 verted it may be ; and it is, perhaps, not impossible to retain 
 pictures, crosses, and images without idolising them. The 
 Lutherans retain them in their churches, and defend the use 
 of them vigorously, but they reject entirely the practice of 
 turning to them, or praying before them. The churches are 
 filled with them, but nobody pays the least attention to them. 
 It might be asked. Then what is the use of them ? and for a 
 Lutheran the question is difficult. Steering clear, however, 
 of this knotty question, we hold it safer to adhere to the 
 letter of the Scripture, which recognises only one image, or 
 eiK(ov Tov Qaov (Col. i. 15), the image of the invisible God, 
 in which we can behold the reflected attributes of the God- 
 head. But far otherwise is it with the gifts and love-tokens 
 of our heavenly Bridegroom. Him we seek to recognise in 
 all His gifts of nature and grace, and the times and places 
 of His presence and special love are the sweetest memorials 
 of the loving heart. 
 
 Where'er my longing heart can look, 
 
 Within, around, above, 
 I find in all I see and heaS* 
 
 Memorials of my Love ! 
 
 I see Him in the rising sun ; 
 
 He is Himself the Light; 
 I read his name in every star 
 
 That twinkles in the night. 
 
 Each gift is deai* because He gives ; 
 Each place when He is there ; 
 
LONGING AFTER GOD. 
 
 And fond remembrance loves to guard 
 Each token of His care. 
 
 I meet Him in the shady bowers, 
 
 Among the leafy trees ; 
 I see Him in the summer showers, 
 
 I hear Him in the breeze. 
 
 To Him the warblers of the grove 
 Lift up their tuneful strain, 
 
 And every streamlet whispers sweet 
 The music of His name. 
 
 August l&th, 1853. 
 
 XIV. LONGING AFTER GOD. 
 
 There are many sweet promises whicli lead the soul onward 
 and upward into ever fuller and closer communion with God. 
 " I will pour water upon him that is thirsty, and floods 
 upon the dry ground ; I will pour my spirit upon thy seed, 
 and my blessing upon thine ofispring." (Is. xliv. 3 ; comp. 
 Is. XXXV. 7 ; Joel ii. 28 ; John vii. 38 ; Acts ii. 18 ; Ezek. 
 xxxvi. 25.) These overtures of the Divine mercy are free 
 and full, so that the weary, perishing world has no excuse 
 save their own unwillingness to come. He that feels no 
 thirst will not drink, even though surrounded with fountains 
 of water. There is no want of living water, for the Spirit 
 of grace has been poured out from on high ; but there are 
 few thirsty souls who long to drink it. There is too much 
 thirst after earthly things, after gold and the pleasures 
 which it brings, after the lusts of the flesh and the enjoy- 
 ments of the world. We have too much burning hunger 
 after honour, and the respect of our fellow-men ; after 
 ambition, splendour, and human glory. Where, in such 
 
438 LONGING AFTER GOD. 
 
 hearts, is tliere any room for heavenly desires and the 
 refreshment of Pentecostal showers ? God opens his living 
 fountains only in thirsty hearts ; in hearts which, like hard, 
 sun-burnt soil in summer, long after consolation and comfort, 
 and cry night and day to heaven for life, and peace, and 
 holy fellowship with God. He that is satisfied in himself 
 cannot receive the Comforter ; he that feels his weakness 
 and wants, and yet will not continue instant and fervent in 
 prayer, either receives none of His consolations, or at most 
 only a partial supply. Without His presence, all is withered 
 and dead. Therefore pray, strive, wrestle, till the rain 
 comes, which alone can satisfy the thirsty soul ; till the 
 Redeemer pour upon thee His living waters, and thy soul 
 finds contentment in the pastures of His love. Ask, seek, 
 knock, and remember you come before a Father in the name 
 of the Elder Brother, so that you may have boldness and 
 confidence before the throne of grace. In crying for the 
 Spirit, you are asking what is promised, so that the faithful- 
 ness of Jehovah is pledged, when asked in the name of 
 Christ, to supply all your real wants. 
 
 God of mercy, God of love, 
 Send thy Spirit from above ; 
 Burn away each base desire 
 In that sin-consuming fire. 
 
 Dying souls, revive anew, 
 Watered by that heavenly dew ; 
 Sweetly-scented are the flowers 
 Under Pentecostal showers. 
 
 Thou hast promised ; thou art God ; 
 Shed the Comforter abroad, 
 Till these hearts, from sin set free. 
 Find eternal joy in Thee ! 
 August nth, 1853. 
 
A LETTER TO POPE PIL'S IX. 
 
 XV. A LETTER TO POPE PIUS IX. THE SCEIPTUEE. 
 
 You will permit me, Holy Father (vlog rfjc cnrMXeiag, 
 2 Thes. ii. 3), to draw your attention to certain points of doc- 
 trine, now that the Romans have calmed down a little, and 
 foreign bayonets secure the safety of your person in your own 
 city. I am the more anxious to gain access to your ear im- 
 mediately, as the calm that reigns at present may be deceptive, 
 and the time of tumult and retribution near at hand. 
 
 I. Yoic teach that the Holy Scripture does not contain all 
 that is necessary to salvation. That it is not a sufficient rule of 
 faith and practice for the Christian. Bellarmine, De Yerbo Dei, 
 lib. iv. 3. Council of Trent, Sess. 4. Now consider, I be- 
 seech you, the following words of God in the Scripture 
 (1 Tim. iii. 15) : "From a child thou hast known the Holy 
 Scriptures, which are able to make thee wise unto salvation, 
 through faith which is in Christ Jesus." Here evidently 
 Paul differed from your doctrine, for he asserts they are able 
 to make wise unto salvation. Eead the 15th, 16th, and 17th 
 verses, and you must draw the following conclusions : 1st. 
 That Timothy is praised for having known the Scriptures 
 early. 2nd. The Scriptures are able to make us wise unto 
 salvation. 3rd. They are inspired of God, and consequently, 
 can make the man of God perfect, thoroughly furnished imto 
 all good works. If, then, from the Scriptures we can be led 
 into all good works, what room is left for tradition ? It has 
 nothing left it to do. Hear what the Saviour Himself says to 
 the Jews : " Search the Scriptures ; for in them ye think ye 
 have eternal life ; and they are they which testify of me " 
 (John V. 39). Is it not presumption or something worse, that 
 you, claiming to be His vicar, should contradict Him to 
 His very face ? He says, Search the Scriptures : you curse. 
 
438 A LETTER TO POPE PIUS IX. 
 
 execrate, and condemn those who ohey Him ; He says they con- 
 tain eternal life, you say they are not suJficient ; He says they 
 testify of Him, and you say they are dangerous for the people. 
 The Holy Scriptures can give us fellowship with the Father 
 and the Son, and fulness of joy (1 John i. 3, 4), and abundant 
 consolation (Rom. xv. 4), and the conversion of the soul 
 (Ps. xix. 7). Do not these passages assert the sufficiency and 
 perfection of the Scriptures ? Jesus is the source and foun- 
 tain of life to the soul, and the Scriptures are the record 
 which God gives of Him. There we get perfection, if it is to 
 be found at all ; and the Holy Spirit does not direct us to 
 tradition, written or oral, as a* necessary appendage to the 
 Word of God. 
 
 II. You teach that the Holy Scripture is not written hy 
 the express commandment and inspiration of God. Bellar- 
 mine, De Yerbo Dei, lib. iv. 4. The motives for this 
 sentiment are easily foxmd, but they are very ignoble and 
 dishonouring to the authority of God. You want to ele- 
 vate tradition, and therefore you must degrade the Scrip- 
 tures ; you want to make the authority of the Scripture 
 depend on the Church, that the priest may obtain the supreme 
 rule in the world. All must depend on you : you give the 
 Word of God its power, you hold the power of the heavenly 
 keys, you even create, sacrifice, and eat the eternal Son of God 
 at your pleasure ! You may well seek to degrade the Scrip- 
 tures that ye may get honour one of another. But hear what 
 the Word of God says on the subject : " All Scripture is given 
 by inspiration of God, and is profitable for doctrine, for re- 
 proof, for correction, for instruction in righteousness, that the 
 man of God may be perfect, thoroughly furnished unto all 
 good works" (2 Tim. iii. 18). This cuts up your theories by 
 the roots, and asserts the sovereign authority of the Bible. 
 The glorious utterance, " All Scripture is given by inspiration 
 
A LETTER TO POPE PIUS IX. 439 
 
 of God," renders the Papal authority unnecessary, and at the 
 same time furnishes a rock for the feet of the saints on which 
 they can safely meet the issues of eternity. The writers did 
 not follow the movements of their own will in the matter, for, 
 " holy men of old spake as they were moved by the Holy 
 Ghost " (2 Pet. i. 21). God is the author of this book called 
 the Bible, as really as He is the Architect of the universe. 
 This refutes the opinions of your doctors and Jesuits, who 
 maintain that it was written for occasions, and not by the ex- 
 press command of God. Compare on this subject Phil. iii. 1 ; 
 2 Sam. xxiii. 2 ; Ex. xvii. 14 ; Deut. xxxi. 19 ; Is. xxx. 8 ; 
 Rev. i. 19 ; Luke i. 70 ; Acts i. 16, iii. 18. These passages 
 do assuredly prove that the Holy Scriptures are the inspired 
 Word of God, and the proper guide and directory of the 
 Church in all the ages of the world. We hold then, with 
 Christ, and we oppose his Vicar, for one word of His truth is 
 dearer to us than whole volumes of your traditions, especially 
 when those traditions contradict the Scriptures. 
 
 III. Many of your practices as well as the writings of your 
 servants are based on the principle that the Scriptures are 
 obscure. Bellarmine, De Verbo Dei, lib. iii. 1 ; Charron, 
 Verite, iii. chap. 3 : Coton, Kb. cap. 19 ; and Baile, Traite i. ; 
 and many others. Now I observe on this subject, that here, 
 as in many other cases, you join hands with the Pagans, who 
 make this one of the charges against the Holy Scriptures. 
 They charge them with obscurity, absurdity, and falsehood. 
 This has led some writers to consider Paganism and Popery 
 as different editions of the same work. We reply both to you 
 and your Pagan coadjutors, that the obscurity arises not from 
 the Scriptures, but from your want of understanding, even as 
 in the works of God there are many things which surpass our 
 reason. We should not transfer our blindness to the all- 
 seeing God. "The law of the Lord is perfect, converting the 
 
440 A LETTER TO POPE PIUS IX. 
 
 soul ; the testimony of the Lord is sure, making wise the 
 simple; the statutes of the Lord are right, rejoicing the 
 heart ; the commandment of the Lord is pure, enlightening 
 the eyes " (Ps. xix. 7, 8). Besides, is not the Redeemer the 
 light of the world? Does not the holy apostle Paul 
 threaten you, if he does not condemn you, along with 
 the god of this world, for blinding the minds of them that 
 believe not, "Lest the light of the glorious gospel of 
 Christ, who is the image of God, should shine unto 
 them" (2 Cor. iv. 4). I am afraid it is because of its clear- 
 ness that you keep it so diligently from the eyes of the people. 
 The King of Israel did not think it obscure : " Thy word is a 
 lamp unto my feet, and a Hght imto my path " (Ps. cxix. 
 105.) David found the Old Testament light, and your Holi- 
 ness (2 Thess. ii. 3) finds the New obscurity. Perhaps you 
 turn your back to the lamp, as in that case you cannot expect 
 to see by it. Even the prophecies are not represented as obscure 
 unintelligible hieroglyphics ; they are described as " the sure 
 word of prophecy, whereunto ye do well that ye take heed as 
 unto a light that shineth in a dark place, until the day dawn, 
 and the day-star arise in your hearts" (2 Peter i. 19). Let 
 me point the attention of your Holiness to the following pro- 
 phecies, to which you shall do well that ye take heed : I. The 
 prophecy of the great apostacy and the man of sin (2 Thess. 
 ii. 3 13) ; II. The prophecy respecting Babylon m the Apo- 
 calypse (xvii). Study these two particularly, and you will 
 find great advantage from it. 
 
 IV. Your Bull, called "Unigenitus," your Cardinal Bellar- 
 mine (DeYerbo Dei, lib. ii. cap. 15), and your Index Expur- 
 gatorius (regul. 4), all agree in designating the reading of 
 the Scripture by the laity as a principle " false, scandalous, 
 heretical, and dangerous." Hear what the holy Jesus says 
 to the nation of the Jews : " Search the Scriptures ; for in 
 
A LETTER TO POPE PIUS IX. 441 
 
 them ye think ye have eternal life, and they are they which 
 testify of me" (John v. 39). You see here the difference 
 between the Man of Sin and the Man of Sorrows. The same 
 command was given by the God of Israel (Deut. vi. 3 10), 
 and repeated in various forms, at different times, by the 
 prophets. See the following Scriptures, Isaiah xxiv. 16 ; 
 Deut. xvii. 18, 19 ; Jos. i. 8 ; Luke xi. 28; Acts viii. 27, 28; 
 xvii. 11 ; 2 Tim. iii. 15 ; 1 Thess. v. 27 ; Rev. i. 3, &c. &c. 
 All these passages, and many others, show the propriety and 
 duty of reading the Word of God. Nor is there any limita- 
 tion mentioned. The works of God are all around us, and we 
 may question them concerning the Creator; and the Word 
 of God should be in every man's hand, to teach him what he 
 owes to his Redeemer. There is no contradiction. The 
 author of both books is the same, even as the objects of their 
 testimonies, creation and redemption, are the works of the 
 same Almighty hand. Note, if you please, that of all the 
 books of the Old and New Testaments, not one is directed to 
 the Pope, nor to the priests, nor to the clergymen, nor even 
 to the pastors of the flock. They are aU addressed to the 
 laity. This is remarkable, is it not ? Paul, who wrote the 
 most, never notices either Pope or priest in his addresses. 
 (Romans i. 7 ; 1 Cor. i. 2 ; 2 Cor. i. 1 ; Gal. i. 2 ; Eph. i. 1, 
 &c.) It is unfortunate, but it cannot be helped. Surely, 
 those to whom letters are addressed have a better right to read 
 them than those to whom they are not addressed ; the epistles 
 are for the churches, and they are boimd to understand them ; 
 the Bible, as a whole, is directed to the Church (though not 
 for her alone), as her guide and directory through the snares 
 and temptations of the world. The saints are addressed 
 (Phil. i. 1), and the twelve tribes scattered abroad (Jas. i. 1), 
 and the strangers (1 Peter i. 1), and those who have received 
 the precious faith (2 Peter i. 1). John addresses fathers, 
 
442 GERMANY; VARIOUS PARTICUL-iRS. 
 
 young men, and little children, and he wrote an entire epistle 
 to an elect lady ; but none to the Pope, the cardinals, or the 
 sacrificing priesthood, who claim such superhuman powers. 
 And now, in conclusion, I must bid your Reverence farewell. 
 It is a little more than seven years since I had the pleasure 
 of meeting you in Rome. I mentioned, at the time, that I did 
 not much like your sermon ; but I said then, and I say now, 
 it was as good as could be expected from you. 
 
 rarewell, 
 
 W. G. 
 
 Bonn, August 19th, 1853. 
 
 XVI. GERMANY; PECULIARITIES; VARIOUS 
 PARTICULARS. 
 
 An Evening Party. The Germans are very social, and their 
 friendships are deep and lasting ; they kiss when they meet 
 and part, like the Arabs, though their kiss is not threefold, on 
 the forehead and each cheek, like that of the sons of the 
 desert. It strikes me there is something barbarous in men 
 kissing each other, especially when they have long beards. 
 I have done it about half-a-dozen times in my life, and on 
 each occasion I felt my flesh creep strangely. The German 
 suppers are superb. The Scottish breakfast, the English 
 dinner, and the German supper, if brought together, would 
 surpass the imperial reqiiirements of Vitellius. A German 
 supper lasts three or four hours, has ten or twelve courses, 
 and drinking, eating, and talking go on the whole time. The 
 wines are light and healthful, and drunkenness nearly un- 
 known. 
 
GERMANY ; VARIOUS PARTICULARS. 443 
 
 Pastor W. There is just now come to Germany from Eng- 
 land, a deputation to persuade us to adopt their religious 
 liberties. I was formerly a favourer of these principles, but 
 now I am cured ; I prefer our present state to the English 
 sects. We cannot have perfect liberty and an Established 
 Church. The sects have cured me. 
 
 Mr. Graham. I too am against the sects, and I detest the 
 spirit of sectarianism ; I am a member of three national 
 churches, and defend the principle of establishments. I know 
 the sects in Germany to which you refer, and, while I would 
 oppose them, I would not persecute them. Mr. Oncken and 
 the Baptists are bigoted, narrow-minded people, and on the 
 subject of baptism they are nearly mad. Their principles of 
 church-communion are false. They shut out from their com- 
 munion the children of God, and the Lutheran receives the 
 children of the devil. I can hardly say which practice is the 
 worse. But why so angry with these people? They are 
 Christians they hold the fundamentals fast they seek to 
 conform their lives to the gospel. Oncken is nearly the only 
 man in Germany I have found who has right views of the 
 Word of God. I challenge you to name me four professors 
 in Germany who admit the verbal inspiration of the Scriptures. 
 Mr. Oncken has done more for the truth in Germany than 
 any other man living. But, you say, he does not baptise 
 children, and he separates from the state church ! Admitted 
 that these are errors great errors let me ask you to look at 
 our own Established Church of Prussia ; have we no errors 
 there ? Look at our professors in Bonn. One strenuously 
 advocates the Apocrypha ; Ritchel is a high Arian, in so far 
 as he has any definite opinions at all ; Rothe is sui generis, 
 a true kind of Melchisedeck, without predecessor or successor 
 a very pious man, who believes as follows : The whole 
 doctrine of the Holy Trinity is a fiction ; Paul never teaches 
 
444 GERMANY; VARIOUS PARTICULARS. 
 
 the pre-existence of Christ ; Jesus Christ is truly God because 
 the true God dwells in Him ; the Spirit of God is God himself; 
 the Scriptures are of Divine authority, yet they contain many 
 errors, and of various kinds. Sir, there are more errors in 
 your own university than would make ten English sects. 
 There is not one sect in England would admit Eothe to the 
 Lord's Table, if we except, perhaps, the Unitarians ; yet, with 
 all this staring you in the face, you speak against the 
 
 Dr. Kortis. ^The pastors should be bound to a creed, the 
 professors should be free ; they must treat the subject of 
 theology in a scientific maimer. Would you banish literature 
 out of the church ? ^then we return to cloisters and convents 
 of the middle ages. We have no pope to bind us together, 
 and in the universities opinion should be free. The English 
 universities are absolutely difierent from ours : the church 
 rules them, the state rules ours ; and to change ours now is 
 plainly impossible, even if it were desirable, for the free spirit 
 of the people would be entirely opposed to it. 
 
 Houses. ^A German house is very like an English one. 
 The rooms are more ornamented and glittering than ours, 
 but they are not more comfortable. The English eye misses 
 especially fireplaces and carpets ; the first is supplanted by 
 the stove, and the second forbidden by the fleas. In all other 
 respects they are nearly alike. The gentlemen bow very for- 
 mally, and the ladies never shake hands with gentlemen. 
 The housewife visits the kitchen much more than in England, 
 and in the general economy and business of the house and 
 the family there is much less stiffness than in England. In 
 England we are politically freer than other nations, but we 
 are socially more custom-bound than any other people. The 
 
GERMANY; VARIOUS PARTICUIARS. 445 
 
 slave in Damascus has mucli more social liberty than a gen- 
 tleman's servant in England. 
 
 Fields. Here there are no fields. In this respect Germany- 
 is like the East ; and the Rhine and the Jordan flow into each 
 other. The hedgerows of England are wanting, and the fine 
 domestic cattle browsing there. Here you never see the face 
 of cow-kind, save in the plough or on the dinner-table ! 
 This is a great want in the general aspect of the country. 
 We want to see fields, and herds of cattle browsing, and 
 plenty of pigs and sheep ; but we find them not, and we 
 hear them not. All nature has a still, dead, tranquil ap- 
 pearance. It is not the land of motion, progress, life. I 
 believe the donkey does not move his ears so often here as in 
 England ! 
 
 Bonn, August 20t7i, 1853. 
 
TiiE jews; stumbling. blocks. 
 
 SEPTEMBER. 
 
 J.. The Jews; Stumbling-blocks. II. God is near! III. A Peep into a 
 German Meeting. IV. Faith and Opinions. V. The Countess of Wieland 
 The Blessings of the Bible. VI. What are the Characteristics of the 
 Age? Politically: 1. The Yielding of Old Principles; 2. Democracy; 
 
 3. The Turkish Empire; 4. Gog and Magog; 5. The Three Leavens; 
 6. The Reconstructed Image. Ecclesiastically we have : 1. The Mission- 
 ary Spirit; 2. The Two Poles or Parties; 3. The Papal Aggression; 
 
 4. The Study of Prophecy. VII. 'EirTci Trvevfiara, Seven Spirits, VIII. 
 'AyaTTJj Tov Uvevfiaroc, the Love of the Spirit. IX. An Oriental Scene ; 
 the Blessings of Polygamy. X. Karairavaic, the Best. XL The Hebrew 
 Language. XII. The Dignity of Human Nature. 
 
 I. THE JEWS ; STUMBLING-BLOCKS. 
 
 " Do you know," said Mr. He Id, " what I heard since I 
 last saw you? I was talking about the Messiah and the 
 
 nature of His kingdom, when Captain G gave me some 
 
 new ideas. He is a learned man, has read much, and can 
 stand over what he says. Now the matter is this. The 
 Essenes were a powerful sect among the ancient Jews, and 
 Jesus was intimately connected with them. He was in fact 
 their teacher and head, and by their means he spread His 
 doctrines in the nation. He was, nevertheless, suspected by 
 the nilers, condemned to death, and nailed upon the cross. 
 He did not die, however. His friends were at hand to take 
 Him from the cross, and remove Him for a time into some 
 safe retreat, till the weakness and swoon were over. He 
 continued among his Essene brethren secretly for fear of the 
 
THE jews; stumbling-blocks. 
 
 Jews, and met now and then His disciples to encourage them 
 in His good doctrines. The last of these meetings was upon 
 Mount Olivet, which was covered at the time with mist and 
 clouds, as is often the case. He then left suddenly, and 
 retired finally to His secret retreat among the Essenes, and 
 this it was which gave origin to the notion of the ascension 
 from Mount Olivet. Captain G has the ancient docu- 
 ments which testify all this, and they are written in the 
 Greek or the Sj^rian language. Tell me, Mr. Graham, can 
 this be true?" 
 
 " No ! no ! it is all false," cried I. " I know the whole 
 matter. I read the book written upon the subject by an 
 unbelieving Jew in Brunswick. Here is my answer : 
 1st. It does not trouble me that an ancient manuscript 
 should be found asserting these things. His enemies 
 wrote in Greek and Syriac as well as they now do in 
 German and English. I deny that the assertions made 
 therein are true. I assert they are in the highest degree un- 
 likely and improbable. The certainty of the death of Jesus 
 Christ rests on evidence of the strongest kind. The four 
 Evangelists assert it, the enemies themselves believed it, his 
 heart or the pericardium was pierced by a spear, he lay in the 
 grave three days and three nights. In the first ages of Chris- 
 tianity there was no tradition among His enemies that He did 
 not die, while there was one that He did not rise from the 
 dead (Matt, xxviii. 15). The crucifixion was public ; the most 
 vigilant murderous enemies were watching Him on the cross, 
 His most intimate friends and disciples believed that He died ; 
 saw Him actually, as they believed, dead ; they proclaimed 
 the fact, and charged the Jews with the murder (Acts vii. 52) ; 
 which they could not and did not deny. Indeed, they boasted 
 of the fact, as the nation does to the present day. For assert- 
 ing the fact of His death and resurrection the disciples sufiered 
 
448 GOD IS NEAR I 
 
 the loss of reputation, property, and many of them life itself, 
 so that their conviction of the truth of these facts must have 
 been of the very strongest kind. There is in my opinion no 
 historical event whatever more certain than that Jesus died. 
 "We have stronger evidence of it than that Napoleon died at 
 St. Helena and "Wellington at "Walmer Castle." 
 
 Jew. "How then do Christians assert such things? 
 Captain Gt is a right good Christian, and at the head of 
 his regiment in this town ?" 
 
 " My dear sir," said I, " don't you know there are good 
 Christians and bad Christians, as well as good Jews and bad 
 Jews ? It is not all gold that glitters. And you Jews who 
 show such capacity for resisting evidence which is certainly, 
 to say the least of it, veri/ strong, should not show an infantile 
 credulity by believing incoherent tales either from Christian 
 captains or Syriac manuscripts." 
 
 Jew. "Our system is hollow and unsatisfactory, and I have 
 often some thoughts of leaving it ; Mr. Marks has left us a few 
 days ago for Christianity. "Was it you who converted him ? 
 He is of a very respectable family. It is easier to become a 
 Protestant than a Catholic, for their pictures and images, 
 angel- worship and Mariolatry are great stumbling-blocks in 
 the way of the Jew. In fact I do not see how a serious Jew can 
 ever from principle become a Roman Catholic. My wife is a 
 firm fanatical Jewess, otherwise, I and my family would be- 
 come Protestants to-morrow. I am persuaded you have the 
 best of the argimient. " 
 
 September Srd, 1853. 
 
 II. GOD IS NEAK! 
 
 This great truth is but little realised, otherwise our conduct 
 would be different from what it is. There may be a mercy 
 
GOD IS near! 449 
 
 in it, too, that our perceptions of God are so dim and cloudy, 
 for, in our present state, the constant full realising of the 
 glorious presence of God would be overwhelming. It would 
 break up the frail tabernacle, and send us to the grave before 
 the time. But we err on the other side ; and instead of the 
 assurance of His love and the overflowing fulness of His 
 presence, we remain afar ofi", and catch only now and then a 
 glimpse of His glory ! This is not as it ought to be. Has 
 he not condescended to become our father in Christ Jesus ? 
 Is not every barrier between our souls and Him broken down 
 in the cross of Calvary ? The veil is rent, the slumber of the 
 tomb is broken, the way to the Holiest of all opened up for 
 the guiltiest of mankind, and the Holy Spirit the Comforter 
 poured out upon all flesh. Dost thou know, brother, what it 
 is to walk in love ? what it is to dwell in God, and thereby 
 dwell in everlasting love ? what it is to be joined to the Lord 
 in one spirit ? (1 Cor. vi. 17.) The redeemed soul is privileged 
 to approach the great Jehovah, and make all her wants and 
 wishes known to Him. Her home is heaven, her father is 
 God, and her King, Redeemer, and Elder-brother, the Lamb 
 of God, who hath taken away the sin of the world. Nothing 
 so purifies as nearness to God ; the thought of Him, the 
 feeling that He is with us, in us, around us, sanctifies and 
 transforms our nature. His greatness makes us great^ His 
 holiness makes the least sin in us look hateful and unendurable 
 His holy love attracts and wins the afiections to Himself. 
 Believe that he is near thee connect all gifts with Him, so 
 that every blessing may become an index to point the heart 
 to heaven. Live in Him, walk in Him, commune with Him, 
 meditate upon Him, lift up the eye to Him ; give Him the 
 heart, the voice, the hand, the feet, the affections every 
 faculty of the mind and every fibre of the body. Say, He 
 
450 A PEEP INTO A GERMAN MEETING. 
 
 gave His Son for me, and all I have is His His only and 
 His for ever. 
 
 September lOfA, 1853. 
 
 III. A PEEP INTO A GEKMAN MEETING. 
 
 Come along, my friend ; you wished to see something of 
 German manners, and now you have a fine opportunity. The 
 Society of Citizens meets this evening, and I am going. "We 
 start, and in a few minutes we are in the assembly. It is a 
 mixed multitude, as the name of the society implies, and the 
 object is to unite all the citizens, high and low, rich and 
 poor, learned and unlearned, into one corporation, for self- 
 improvement and benevolent purposes. The entrance costs 
 one penny ; the place of meeting is a pubKc house ; the time 
 of meeting, every Monday evening at eight o'clock. See, 
 there is Professor Sell, a jurist, who edifies often on the subject 
 of law and public rights ; here is Professor Von Riese, with 
 the long pipe^and grizzly beard ; he can only be got to draw 
 the pipe out of his mouth when questions of high mathematical 
 analysis are before the house. All subjects are discussed 
 here. I have heard lectures on the vine and its cultivation, 
 on the laws of musical tone, on secret tribunals, on the German 
 Empire, and the Crusades ; and I have given several on the 
 East myself. The people are all eating at the same time that 
 the speaking is going on ; they came there to sup as well as 
 to enjoy the intellectual banquet ; but they are very quiet, 
 and seem to be all attention. Another pecidiarity of these 
 German meetings is the singing. The tables are suppKed 
 with song-books, and every now and then they unite in one 
 
FAITH AND OPINIONS. 451 
 
 of the spirit-stirring patriotic songs of Fatherland. The 
 singing is real work, as well as the eating, drinking, and 
 lecturing, for the whole heart and soul are thrown into it. 
 Immediately after the singing the pipes and cigars are resumed, 
 and the house is once more filled with the cloudy incense of 
 tobacco. This practice is universal, and you are compelled to 
 smoke in self-defence. The Germans are a quiet, sober- 
 thinking, easily- governed race, and their societies partake of 
 the same characteristics. There is little brilliancy and no wit, 
 in one sense of the term, in these meetings ; and the Rhine 
 wines which they praise so much cannot bring them up to 
 the point of vehement manly debate. 
 
 IV. FAITH AND OPINIONS. 
 
 Opinions may be learned, explained, and varied by human 
 skill ; faith is the gift of God, and may be, and often is, strong 
 and vigorous without clearly- defined opinions at all. Your 
 reason may see the plan of redemption, and enable you to 
 admire and defend it ; faith receives Jesus and His love into 
 your heart, and makes His person the one living centre of all 
 your joys and hopes. It is not a system of belief or a set 
 number of articles which may commend themselves to your 
 acceptance, but a personal friend who seeks to bless you, and 
 has blessed you a holy, peaceful, blessed guest, whose love 
 has made a way for Him into the chambers of the heart. 
 He is still the one object of the soul's adoring love and admi- 
 ration ; the hand welcomes Him, the eye is fascinated with 
 His beauty, the ear seeks no music but His name, the entire 
 soul becomes so transfused and interpenetrated with His 
 presence, person, and grace, that neither death nor life can 
 separate them any more. This is faith the faith which 
 
 G g2 
 
452 FAITH AND OPINIONS. 
 
 overcomes the world, and becomes brigliter and brighter tbe 
 more the darkness sets in and the surging waters swell on 
 high which is strengthened by temptation and victorious 
 over death itself. The wind blows opinions away ; faith 
 resists and defies the storms. It is not a system, but a person, 
 in whom our interests centre ; He is in us the hope of glory. 
 The house where He dwells, the temple where He is worshipped, 
 the throne where He loves to reign, is the lowly and contrite 
 heart. Union with Him is strength and this faith gives ; 
 it unites the weak with the strong, the mortal with the im- 
 mortal, the weak, trembling sinner with the Conqueror and 
 King at the right hand of God. His mighty acts were done 
 for thee the ocean fulness of His love flowed for thee ; 
 for thee He left His glory for thee He tasted the bitterness 
 and overcame the sharpness of death for thee He entered 
 the cold grave and for thee He intercedes in heaven ! Faith 
 appropriates all His acts of love and power all His promises, 
 threatenings, and consolations ; searches for Him, and finds 
 Him everywhere and in everything ; glories in every touch 
 of His hand, every look of His eye, every memorial of His 
 past or present working, as new channels of communion 
 with Him. 
 
 " Who then shall e'er di\nde us more 
 From Jesus and His love ; 
 Or break the sacred chain that binds 
 The earth to heaven above ? 
 
 Nor death, nor life, nor earth, nor hell, 
 
 Nor time's destroying sway. 
 Can e'er efface us from His heart, 
 
 Or make his love decay." 
 
 September IQth, 1853. 
 
THE COUNTESS OF WIELAND. 
 
 v. THE COUNTESS OF WIELAND. 
 
 "My birth-place is Cologne, the priestly city with its 
 splendid Dona, its ecclesiastical memorials, its fine paintings 
 from Rubens, its church treasures, its wonderful relics, in- 
 cluding the magi, or three kings from the East, its cardinal 
 bishop, and all the other splendours of dominant Popery. 
 I was very devout. My parents performed the religious 
 duties imposed upon them by the religion of their fathers, 
 and the least suspicion of imposture or priestcraft would 
 have fallen upon my mind like a wound in the most tender 
 part. It was the radiant season of youth, and my mind was 
 occupied with fetes, ceremonies, and the labours and amuse- 
 ments appropriate to the young. The Rhine flowed before 
 our door, and the Seven Mountains with the frowning crags 
 of Drachenfels, rose up in the distance. Nature seemed to 
 unite all her charms on the banks of the silvery Rhine, and 
 my heart beat responsive to the pulsations of universal joy. 
 The family was a happy one, and so far as earthly happiness 
 was concerned there was nothing to be desired. We rejoiced 
 too in grace, as well as in the bounties of providence. The 
 ancient Church, with its thousand holds on the heart and 
 the intellect, was the Church of our fathers, and her decisions 
 were unquestioned. She was the sole depository of grace 
 upon the earth, and her ministrations alone brought peace, 
 salvation into the soul. I felt her sweet attractions, and 
 every sense was gratified by the variety and splendour of 
 her ministrations. The beauty of her churches, the vest- 
 ments of her priests, the majesty of her solemn music, the 
 altars of her sacrifices, radiant with gold and silver, and 
 surrounded with images of the saints, the stillness of the 
 adoring multitudes, the elevation of the host, the music of 
 
454 THE COUNTESS OF WIELAND. 
 
 chiming bells, the clouds of ascending incense, the mysterious 
 powers of the confessional, where God and the sinner meet ; 
 the slow solemn processions through the streets, to the sound 
 of military music, where earth and heaven, God and man, 
 the lowliness of the saint, and the pride, pomp, and splendour 
 of the world seemed to unite ; the long catalogues of saints 
 which adorned her history, the multitude of nations and 
 kings, whom her vigour has subjugated to the faith ; the 
 apostolic zeal of her various orders, which bore them for the 
 truth's sake, into all the regions of the habitable globe ; her 
 famous kings, warriors, and statesmen ; her holy popes and 
 wonder-working apostles ; her antiquity, her sanctity, her 
 apostolicity, her universality, her inflexible severity, and 
 her infallibility ; all these, and a thousand other circumstances, 
 ceremonies, and observances, which met me at every turn 
 and corner in my daily life, bound my heart to the CathoKc 
 Church, with many of the strongest cords of which nature 
 and grace are capable. There was no reason for doubt, there 
 was no time for thought, there was no room left in the soul 
 for anything else. There was a charming liberty in the 
 stately servitude, for if we were relieved from thinking, we 
 were relieved from the anxiety of the future also ; the 
 Church took the responsibility of our souls upon herself; 
 we might enjoy ourselves to the full satisfaction of our 
 natural vanity ; we might revel in all worldly amusements 
 and delights ; we might live entirely and only for the 
 present world, and yet be sure of the eternal glories of the 
 future. The liberty of thought seemed well sold for such 
 advantages as these ; it was the only liberty also that we 
 were deprived of, for there is not, and there never was, nor 
 is there a church on the earth which gives greater liberties 
 and indulgences of all kinds to its members, than the 
 Church of Rome. Sanctity consists simply in ritualism, 
 
THE COUNTESS OF WIELAND. 455 
 
 and the ceremonies being performed all is right. Yet I 
 sometimes felt uneasy about the state of things. I certainly 
 longed now and then for something better, holier, and 
 deeper than formal rites and imposing ceremonies. I had 
 heard, indeed, of a Bible, but I had never seen one, nor can 
 I say I desired to see one. My doubts were but transient, 
 and my affections were so occupied that I had little leisure 
 for reflection. In fact, my time, or rather the Lord's time, 
 was not come, and in me, as in others. He would show the 
 long-suffering of His grace. Blessed be His name that He 
 has broken my chains, and showed me the glory of His Son ; 
 that He has broken the net of the fowler and set me free ! 
 O, how precious is Jesus ! How full, how free, how sweet. 
 His love ! He is my religion ; His glorious person now fills 
 the vacant throne in my heart ; and all ceremonies and forms 
 have ceased to please. Blessed be His holy name ! Lamb 
 of God, may I love thee better than all others, inasmuch as 
 thou hast done more for me than for others. Thou hast 
 delivered me from the fatal gulf of formalism, thou hast 
 given me thy holy word, yea, thou hast given me thine own 
 self ! Thou art mine, Lord, and I delight in thee alone ! 
 Thou art my king and my God. 
 
 "But I am anticipating, and must return to my story. 
 Months rolled on, and I pursued the same course as formerly. 
 I was quiet in my mind, and every suspicion concerning the 
 Roman Catholic religion had been banished. I was sitting 
 one evening in the midst of my maidens and friends, enjoy- 
 ing the sunset on the Rhine, when a young lady called, and, 
 breaking into the midst of our circle, said, ' Do you know 
 what I have got? I have found a New Testament;' and 
 so saying, she laid it upon the table. It was a Catholic 
 translation, and fully authorised by the Church. No mortal 
 tongue can tell the influence, the joy, sorrow, love, and 
 
453 THE COUNTESS OF WIELAND. 
 
 terror which this incident exercised upon my mind. Here 
 was the thing I had long looked for. It was authorised by 
 the Church, and I determined to read it, be the issue what it 
 might. It was the "Word of God, and the very foundation 
 of the whole Church of Christ. We read it together ; and 
 I read it in secret with the greatest avidity, and I could 
 not imagine why it should be forbidden. It spoke of the 
 dying love of Jesus, and surely the Catholic Church taught 
 the same in her most holy mysteries. It was indeed, to my 
 panting soul, like dew upon the parched land. How sweet 
 at this hour is the memory of that first love ! 0, there is 
 nothing afterwards like it, for it is the beginning of a new 
 life the first step heavenward. There is the freshness of 
 novelty, the ardour and anxiety of hope ; there is the 
 solemn feeling, too, of the difficulties and dangers to which 
 obedience to the Divine will may expose you. Taking it all 
 together, this first love is the sweetest, lowliest, boldest, most 
 confiding, most joyous, which I have ever known. But a 
 Bible cannot make its appearance for many days in a 
 Catholic circle without making a noise. The rumour speedily 
 went abroad, and in the course of the week a priest called 
 to inquire what was the matter, and reclaim the forbidden 
 book. I never denied having the book and reading it, and 
 I argued with him strongly that the book was good, and 
 holy, and authorised by the Catholic Church ; to all which 
 he listened patiently, and then simply demanded that I 
 should give it up. I could not do this ; I refused absolutely; 
 and after much persuasion, and many hard words, he went 
 away, and I remained divided, distracted, and overwhelmed 
 with grief and terror, but with the strong, steady conviction 
 that I had done my duty. Where could I get another ? I , 
 knew not ; and if the God of Heaven has given it to men 
 He will forgive me if I sin in seeking to know His will. 
 
THE COUKTESS OF WIELAND. 457 
 
 Besides, I thought the priest only wanted to frighten me, 
 and that finally I would be indulged with my Bible. If 
 reading it was a sin, it was not a mortal one, and the church 
 had indulgences and pardons for very heinous sins. I 
 therefore resolved, at all hazards, to keep my New Testa- 
 ment, and be regular in my attendance in the Catholic 
 Church. I would have both my church and my Bible ; but 
 God saw the thing was impossible, and in his providence he 
 brought the matter to a decision. I was sitting in the great 
 church of Cologne one Sunday, after the celebration of the 
 mass, when the priest came forward and began to address 
 the people on the enormity of having and reading forbidden 
 books. Every eye was now directed towards me, for the fact 
 of my refusing to give up reading the Bible was well known. 
 My face turned like scarlet, and I was burning with shame, 
 terror, and anger, which, all united, only made me more 
 resolute than ever to hold fast my Bible. I came home 
 after the service was ended, and I have never entered a Popish 
 church since. The priest called the next day to demand the 
 Bible, which I refused. He called afterwards to ask why I 
 went to church no more, and I replied, ' God forbid that 
 I should go to your church, or to any church, which forbids 
 and prohibits the Bible.' Thus was the net broken, and my 
 soul set free. Eighteen of my friends and acquaintances 
 left with me, and to this day they are all adorning the 
 doctrines of God their Saviour. This was the cause of my 
 separation from the Church of Bome. It was not doctrines, 
 but the Bible. In fact, I was not at that time convinced 
 that the doctrines, ceremonies, and worship of the Papacy 
 were false and unscriptural ; and it is by no means impos- 
 sible, had they left me my Bible, that I might have been 
 still in the Romish Church. They touched, however, the 
 most tender point, for nothing could persuade me that it was 
 
458 THE COUNTESS OF WIELAND. 
 
 sinful to read the Bible. I now soon saw things in a very 
 different light. The authority of tradition was taken away, 
 and the New Testament remained as my only friend and 
 instructor. Now I began, not simply to read and enjoy, but 
 also to read and compare. I was amazed at the simplicity 
 and beauty of the Apostolic Churches at the folly, pre- 
 sumption, and idolatry of the Church of Rome. I found 
 nothing of Popes and Cardinals there ; not a word of 
 purgatory, image- worship, angel- worship, or Mariolatry ; 
 nothing about masses, and sacrifices, and dispensing powers, 
 which make up the pomp and splendour of the Romish 
 ritual. I could hardly believe my senses that the differences 
 between the Word of God and the Papacy were so numerous 
 and so enormous. Is the Romish worship idolatrous ? This 
 question was forced upon me, and from what I knew of the 
 system I was compelled to answer in the affirmative. In 
 fact, if the worship of the Virgin be not idolatry, it is not 
 easy to find the worship of the creature upon earth. And 
 now I have done with my little story, which, indeed, has no 
 interest except in so far as it illustrates the principle of 
 divine grace.'' 
 
 This statement I took down from the lips of the Countess 
 herself, in the presence of the Rev. Ridley Herschell, of 
 London, in her own house, in Bonn, September 15th, 1853; 
 and it surely illustrates the trtith of the well-known lines 
 on the 
 
 BLESSINGS OF THE BIBLE. 
 
 Holy Bible, book divine, 
 Precious treasure, thou art mine ! 
 Mine to tell me whence I came, 
 Mine to tell me what I am ; 
 Mine to chide me when I rove. 
 Mine to show a Saviour's love ! 
 
THE CHARACTERISTICS OF THE PRESENT AGE. 
 
 Mine to comfort in distress, 
 
 Mine to lead to happiness. 
 
 Mine to show the Living Faith, 
 
 Mine to bring me peace in death. 
 
 Mine to teach the heavenly road. 
 
 Mine to lead my heart to God ! 
 
 Holy Bible, book divine. 
 
 Precious treasure, thou art mine ! 
 
 Blessed Spirit ! make its page 
 
 My meat and drink from youth to age ! 
 
 September Wth, 1853. 
 
 VI. WHAT AKE THE CHARACTERISTICS OF THE 
 PRESENT AGE ? 
 
 If we look at the age politically, we may easily detect the 
 following signs : I. It is a sign of these times, that the 
 opinion or will of the many shall no longer, as formerly, be 
 controlled by the opinion or will of the few. Old principles 
 of power, and reverence, and divine right of rulers, are fading 
 fast away from the earth. The theory of Gervinus is true, 
 and power is passing out of the hands of the few into those of 
 the many. II. This moment seems to be the breathing-time 
 of parties the hour of uniting forces and examining defences, 
 before the work of slaughter begins. Democracy rose up in 
 this land, Briareus-like, with a hundred hands, at the call of 
 kings, to overthrow the great democrat, the king-dethroner, 
 who tyrannised with bloody ascendancy over a prostrate 
 world. He fell on the field of Leipsic, and the emancipated 
 nations expected liberty and rest. "Were these hopes ful- 
 filled ? Were the promises made to the insurgent victorious 
 democracy fulfilled ? "Witness the storms of '48 ; witness the 
 state of Italy, Austria, and, in fact, the continental nations 
 
460 THE CHARACTERISTICS OF THE PRESENT AGR. 
 
 generally. The storms of '48 are blown over, but they are 
 gathering strength and impetuosity in the Caves of ^olus ; 
 and, when they break out, the tempest will be terrible. The 
 nations are discontented, the masses are pervaded with fierce 
 opinions and perverse principles, which may gain the upper 
 hand and make tyrants and even kings tremble. They have 
 half- won the battle already, and they are now waiting for the 
 eecond attack. 
 
 " Tho cannon are pointed and ready to roar, 
 To crush the wall now, they have crumbled before." 
 
 III. Another sign of the times is the state of the Turkish 
 JEmpire. "Wise statesmen, who contemplate events in their 
 causes and consequences ; travellers and men of the world, 
 who note down things simply as they occur ; contemplative 
 Christians, who adore the author of Christianity and hate and 
 pray for the downfall of the Eastern and "Western Antichrist ; 
 students of prophecy, who seek to discern the movements of 
 Jehovah in the wasting of the Turkish power, the drying up 
 of the Euphrates, and the return of the Eastern kings all 
 unite in connecting with the overthrow of the Ottoman 
 Empire changes of prodigious magnitude, and they seem all 
 to be agreed that its overthrow is near at hand. It is destined 
 to come down, but who is to gather the spoil ? I contemplate 
 the event with terror. One cannon-shot on the Bosphorus 
 may set Europe, Asia, and Africa in flames may unchain 
 the spirits of unclean devils like frogs (Rev. xvi. 13 16), 
 which are destined to gather the kings and the nations of the 
 world to the battle of the great day of God Almighty. This 
 is a fearful sign of these times. May God help us to be 
 diligent, that no man take our crown. IV. Is it not a 
 remarkable sign of the times, that Russia should rise to such 
 pre-eminence among the nations? The tradition is very 
 
THE CHARACTERISTICS OF THE PRESENT AGE. 461 
 
 general, that this barbaric conquering power is darkly sha- 
 dowed forth in Ezekiel xxxix., as the prince of Rosh, Meshech, 
 and Tubal. I heard it among the Greeks of Damascus, and 
 it is the opinion of many at home. Be this as it may, it is 
 an interesting and alarming fact, that this fierce nation of 
 semi- civilised warriors should have actually attained the 
 supremacy in the direction of European affairs. This is as 
 lamentable as it is vmdeniable, and it is no insignificant token 
 of the present evil times. Y. Consider whether the three 
 leavens which wrought the overthrow of the Jewish state and 
 nation, be not penetrating the populations of Europe and the 
 world, and preparing them for some fearful work of blood 
 and vengeance. The leaven of Herod is tyranny ; the leaven 
 of the Pharisees is superstition; and the leaven of the Sad- 
 ducees is infidelity; and these are the very principles now busy 
 at work everywhere, trying to gain what they have lost, or 
 to strike up new alliances. Tyranny is more bare- faced and 
 brazen-faced this moment in Europe, than it has been for 
 many years ; old wrinkled superstition is painting her harlot 
 face anew, and offering her wares to the nations with as much 
 impudence and pertinacity as if her works of darkness had 
 never been discovered ; while infidelity, mocking at both, is 
 leavening the masses of society, and preparing beneath temples 
 and thrones the volcanic mine, which shall toss them on high 
 and shiver them to atoms. Fearfully are these powers work- 
 ing, deadly and terrible -will be the struggle, when the hostile 
 elements come into conflict. These are the parties which now 
 contend for the mastery on the field of European policy the 
 abettors of tyranny, the slaves of superstition, and the hosts 
 of infidelity ; and, apart from the sure word of prophecy, it is 
 hard to say which of them is destined to rule the bloody 
 ascendant in the approaching conflict of the nations. One 
 
462 THE CHARACTERISTICS OF THE PRESENT AGE. 
 
 thing is certain, viz., that the Christian has nothing to fear. 
 The twenty-ninth Psalm shows us the Lord sitting on the 
 floods, and out of the desolating tempests creating peace for 
 His people. It is the same idea which the Christian poet has 
 so beautifully expressed: 
 
 " Ye fearful saints, fresh courage take, 
 The clouds ye so much dread 
 Are big with mercy, and shall break 
 In blessings on your head." 
 
 The two kingdoms must struggle on till the end come ; 
 the Cains and the Abels, the Jacobs and the Esaus, the Sauls 
 and the Davids, the Christs and the Anti-christs, h^ve 
 maintained the warfare in all ages, and it will only wax 
 fiercer and hotter as the hour of decision approaches, when 
 the kingdom and the dominion, and the greatness of the 
 dominion, shall be given unto the people of the most High. 
 VI. The image of Daniel (ii.) was for centuries mutilated 
 and broken ; the belly and thighs of brass were no more to 
 be foiind, while Greece was swallowed up in the Ottoman 
 Empire, but the great image stands complete, when the 
 stone cut without hands smites it (Dan. ii. 45) ; and therefore 
 Greece has at the appointed time won its independence, and 
 the reconstituted image reappears in its full dimensions, as 
 the symbol of Gentile rule, ready for the stroke of vengeance, 
 which shall clear the way for the universal kingdom, which 
 the God of heaven shall set up never to be destroyed (Dan. 
 ii. 44). This is a sign of these times, and would seem to 
 indicate that the end is approaching. When shall the 
 image faU ? when shall the kingdom come ? Be ye always 
 ready, seeing ye know not the day nor the hour when the 
 Son of Man cometh. 
 
THE CHARACTERISTICS OF THE PRESENT AGE. 463 
 
 " Jesus! thy church, with longing eyes, 
 For thine expected coming waits ; 
 When will the promised light arise. 
 And glory beam from Zion's gates ? 
 
 Teach us in watchfulness and prayer, 
 To wait for the appointed hour; 
 And fit us, by thy grace, to share 
 The triumphs of thy conquering power." 
 
 Let us now cast a glance over tlie field of the world, and 
 observe the religious tendencies and operations which are 
 found there, and surely the first sign of the times in a 
 religious point of view, is I. The missionary spirit. This 
 principle is not new : it is as old as the Apostles, who 
 abandoned every thing for the love of God ; as old as Abra- 
 ham, who left house, and kindred, and friends, for the word 
 of God ; it is as the eternal Son of the Father, whose delights 
 were with the sons of men from everlasting, and who in the 
 fulness of time came to seek and to save that which was 
 lost. This spirit of love is immortal, yet does it not always 
 retain the same freshness and vigour. " Deus habet horas et 
 moras " the times and the seasons are in the hand of God. 
 This fervent spirit of love visited the world in the apostolic 
 ages, and the result was the overthrow of paganism, the 
 ruin of empires, and the establishment of the kingdom of 
 righteousness, and peace, and joy in the Holy Ghost. There 
 was wild "work in those days, fierce hatred of the truth, 
 mortal conflict between light and darkness, most cruel, mur- 
 derous persecution of the saints of God their heads were 
 chopped off like straw under the knife, the wild beasts were 
 satiated with their living prey, the theatres of the Roman 
 Empire ran blood, and the Imperial Dragon was drunk with 
 the blood of the saints. The martyr-church conquered; 
 the city of the nations fell, and Christianity, strong and 
 
464 THE CHARACTERISTICS OF THE PRESENT AGE. 
 
 triumpliant, ascended with firm step the throne of the CaBsars. 
 The spirit of love yielded to the spirit of the world, and in 
 the course of centuries the old Apostolic Church of martyrs, 
 by means of worldly ambition, by means of subtle disputa- 
 tions, and internal divisions, became disrobed of her primitive 
 glories, and settled down imder the astrictions of a sacramental 
 ritualism. Her hands were bound, the Philistines were 
 upon her, her blood was cooling fast, but still her life was 
 in her she was not dead but sleeping. The morning gales 
 of the Reformation awoke her ; and, like the strong man in 
 the prison, her hair began to grow again, and she found 
 herself possessed again of the seven locks of her strength. 
 She could remain bound no longer ; the astrictions of the 
 Papacy broke, and the temple of Dagon fell. This was her 
 renewal like the eagle, and she rejoiced for a time in the 
 martyr, world-renouncing, flesh-crucifying spirit which had 
 distinguished the Apostolic ages. But she yielded, as the 
 ancient Church had done, to the seductions of the world which, 
 like Delilah, rocked her asleep on the lap of kings and 
 earthly rulers, and filled her with a deep and almost deadly 
 soporific. In the seventeenth and eighteenth centuries she 
 lay like a consimaptive maiden, living indeed, but death-like, 
 pale as a lily, and staggering at every step as soon as she 
 attempted to rise up and walk. Blessed be God, it is other- 
 wise with her now, and the grace of the Lord has filled her 
 with the remembrance of her first love ; the consumptive 
 paleness has changed into the ruddy hue of health, and her 
 weak staggering faith hath grown into that confidence in 
 Jehovah's promises, which conquers all difficulties, believes 
 all things possible with God, and is not careful to answer 
 the matter before conquerors and kings. It is the old spirit 
 of love, the old apostolic spirit of love to God and man, 
 which is now visiting the nation once more strengthening 
 
THE CHARACTERISTICS OF THE PRESENT A(i];. 465 
 
 what is weak, restoring the prodigals to tlieir father, and 
 pouring oil and wine into the wounds of the plundered and 
 bleeding Samaritans of the world. Go on, ye swift mes- 
 sengers, and deliver your messages of Divine love ! proclaim 
 it upon the house-tops, whisper it into bruised and bleeding 
 hearts, tell it to the ear of every sinful creature the tale 
 of His love to the unloving, the message of His mercy to the 
 xmthankful and the unkind ! 0, bring oil from the sanctuary, 
 keep up the fire of Divine love, until the fiery baptism of the 
 fire-baptiser shall have purified and blessed all the nations 
 of the world ! 
 
 " Hark ! the distant isles proclaim i 
 
 . Glory to Messiah's name ; 
 
 Hymns of praise, unheard before, 
 Echo from the farthest shore. 
 
 Let the messengers of peace 
 liaise their voice, and never cease, 
 Till the world from sin made free, 
 Shall unite to worship Thee." 
 
 II. The next ecclesiastical sign of the times may be called 
 the two poles, or the two parties into which all Christendom 
 is dividing. Former distinctions are becoming more and 
 more indistinct, and the ancient theological landmarks which 
 distinguished nations and churches, are being obliterated like 
 sand-wrinkles before the rising tide. Shall the Word of 
 God rule tradition, or shall tradition rule the "Word of God ? 
 That is the question, and the two bands who answer it differ- 
 ently are taking their ground the Sacramentarians and the 
 Apostolicals, the Traditionists and the Biblicals, the works- 
 men and the faith-men, the men whose watchwords are, " the 
 Church," "Apostolical Succession," "Liturgical Services," 
 and the men vfho rally round the Bible, justification by faith, 
 
466 THE CHAllACTERISTICS OF THE PRESENT AGE. 
 
 and personal love to the crucified Redeemer ^these are really 
 the parties between whom the battle is to be waged, and the 
 warfare premises to be fierce and long. England, Germany, 
 the world is divided by this fundamental question ; and, till 
 it be settled, it may be well for us to pass by minor ones in 
 silence. We should husband our strength for the main 
 attack, and then show ourselves to be good soldiers in the 
 army of Christ. 
 
 " Sed timoris omnis expers 
 Stabo firmus inter anna 
 Nee timebo vulneia, 
 Non morabor hostis iras 
 Non timebo publicasve, 
 Callidasve machinas." 
 
 III. We may siirely reckon the revival of the Papal life and 
 pretensions as another sign of these times. Indeed, this fact 
 may weU be considered as one of the strangest, if not the 
 strangest, most inexplicable phenomenon of the age. Ob- 
 serve the following facts, and explain them if you can. An 
 old cowardly priest in Eome, who flees from his capital and 
 then treats his children to a shower of cannon balls, who 
 dare not imguarded show his face in the streets of his own 
 cities, yet ventures to appoint his ambassadors and publish 
 his decrees in the potent nation of England, as if he were, 
 indeed, the Vicar of Christ and the rider of the habitable 
 globe ! Their relics are presented to the people as in the 
 days of old ; the devil's market in the traffic of masses for 
 the dead, in order to extract money from the living, is opened 
 publicly in our streets ; numbers of the learned and educated 
 among the English clergy have gone over to the Papacy, and 
 seem to rejoice in believing her most accursed abominations. 
 Her miracles, her money-masses, and her idolatrous creature- 
 
THE CHARACTERISTICS OF THE PRESENT AGE. 407 
 
 worship, they have found no diificulty in swallowing, while 
 Paul's doctrines of grace are too strong for their sickly 
 stomachs ! Perhaps the easiest explanation is to look at the 
 few sedentary recluses who have become Papists, and the 
 thousands of active men who have become Mormonites, and 
 say, There are fools and fanatics in every state of society, and 
 the best way of treating them is to let them alone. Yet the 
 Papacy is not growing stronger, but weaker ; and the late 
 movements in the Eoman Catholic world seem to prove to all 
 minds what, indeed, should have required not proof to any 
 viz., that the Papal system is essentially adverse to all human 
 progress, and irreconcileably opposed to the liberties of man- 
 kind. By and by, there will be wild work in Austria, Italy, 
 and France ! 
 
 IV. I look upon the study of prophecy as another remark- 
 able sign of the times. I do not refer now to any particular 
 systems or theories on the subject, but to the fact that the 
 mind of the Church is directed to the future. This is never 
 the case when the Church is slumbering in cold and carnal 
 security. All the times of awakening and refreshing from 
 the presence of the Lord have been characterized by the 
 study of the prophetic word. This is natural. When we 
 are content with the present, we do not trouble ourselves 
 about the future ; when we feel satisfied with our fields and 
 our merchandize, and our earthly habitations, we make but 
 little inquiry about the heavenly inheritance and the many- 
 mansioned house of our Father above. This study leads the 
 mind to God, and you are compelled to contemplate Him as 
 the living, active, working Creator, to whose will, aU times, 
 events, persons, and dispensations are subordinated, who 
 ordains, guides, and over-rules the aflfairs of the universe to 
 His own glory and His people's good. It is the glorious 
 peculiarity of man that he should Jiope, and to gratify that 
 
 HH 2 
 
468 THE CHAEACIERISTICS OF THE PRESENT AGE. 
 
 longing implanted by the Creator's hand, prophecy opens up 
 the glories of life and immortality. The weary Church looks 
 into the prophetic page for rest ; the suffering, persecuted, 
 martyr Church, for deliverance and recompense, when the 
 day of vengeance comes. What are the consolations of the 
 Church of God under the long tyranny of Antichrist ? The 
 prophetic word, whereby we are assured that wickedness, 
 persecution, and bloody treason against God and His saints, 
 shall not flouj^ish over the earth for ever ; that Babylon, the 
 city of Satan's pride, in which the imperious harlot offered 
 all her wares for sale to the kings of the earth, which her 
 sorceries had intoxicated (Rev. xviii.), shall sink like a mill- 
 stone into the depth of the sea amidst the hallelujahs of a 
 jubilant and emancipated world ! that the beast, and the false 
 prophet, and the dragon from the sea tyranny, superstition, 
 and infidehty ^the leaven of Herod, the leaven of the Pha- 
 risees, and the leaven of the Sadducees every enemy in fact 
 which from the beginning to the end has troubled the well- 
 being of His ransomed people, shall perish in His wrath and 
 indignation for ever ! Oh ! the eye that looks to the sure word 
 of prophecy, can discern over the turbulent and sin- stricken 
 earth, a calm and cerulean heaven, where a thousand stars 
 of hope awaken in the believing heart the conviction of a 
 bright and glorious future. It is a good sign of the present 
 Church in England that her prophetic aspirations have been 
 kindled, and her expectation directed to the kingdom and 
 coming of the Lord. In Germany, also, the more serious- 
 minded people are turning their minds to the subject of 
 prophecy. Let us then join together with all the saints of 
 God in longing for the fulfilment of His gracious promises. 
 May our breathing prayer ever be " Thy kingdom come," 
 and our lives the answer to the cry, " Thy will be done on 
 earth as it is in heaven." 
 
THE SEVEN SPIRITS. 
 
 " Ye no more your suns descending, 
 
 Waning moons no more shall see ; 
 But your griefs for ever ending, 
 
 Find eternal noon in me ; 
 God shall rise, and shining o'er you, 
 
 Change to day the gloom of night ; 
 He, the Lord, shall be your glory, 
 
 God your everlasting light." 
 
 September 20th, 185:3. 
 
 VIL 'ETrra TryevfMura, THE SEVEN SPIRITS. Rkv. i. 5. 
 
 Seven is the number of perfection. The world was created 
 in six days ; and, on the seventh, the new complete creation 
 enjoyed the blessing of God. This idea of fulness and per- 
 fection connected with seven seems to be universal, and can 
 be traced only to the universal tradition of the creation and 
 its origin. The rest was the seventh day, the year of release 
 the seventh year, 7 times 7 are 49, which brought the year of 
 Jubilee. The great offering of the Lamb of God was typified 
 by the sacrifice of seven lambs (Numbers xxviii. 19, &c.) ; 
 the perfect purification was by sprinkling the blood seven 
 times (Lev. iv. 6) ; Hezekiah consecrated the polluted temple 
 by the sacrifice of a series of sevens (2 Chron. xxix. 21) ; 
 complete revenge is sevenfold vengeance (Gen. iv. 24) ; and a 
 perfectly heated furnace is seven times hotter than usual 
 (Dan. iii. 19). Hence, the same idea is expressed in the 
 punishments of the Lord : " I will chastise you sevenfold for 
 your sins" (Lev. xxvi. 28). Compare Exodus vii.25 ; 2 Samuel 
 xxiv. 13 ; xii. 18. So the impure require seven days' purifi- 
 cation before they could enter the sanctuary, and the mourn- 
 ing for the dead lasted seven days (Gen. 1. 10) ; fasting seven 
 days (1 Sam. xxxi. 13) ; seven locks of hair (Judges xvi. 19)1 
 
THE SEVEN SPIRITS. 
 
 The leper must wash seven times in the Jordan (2 Kings 
 V. 10) ; the seventh ends the captivity and the labour (Lev. 
 xii. 2, &c.) ; and on the seventh day at the seventh blast, and 
 when encompassed seven times by seven priests, the walls of 
 Jericho fell (Jos. vi. 3). Enoch, the seventh patriarch, was 
 translated ; the altar was consecrated seven days (Ex. xxix) ; 
 perfectly purified silver is seven times refined (Psalm xii. 6). 
 The Orientals, at the present time, speak of the seven king- 
 doms of Frankland, meaning the entire West. Indeed this 
 number is the complete and constant symbol of perfection, 
 both among the ancient and modern Orientals. This explains 
 the 7rra Tri'cu/iara, the seven spirits of God the one complete 
 perfect, all-sufficient Holy Ghost, in whom and from whom 
 we have all things. The glorious, all-perfect Spirit, under the 
 symbol of seven, is placed between the Father and the Son, 
 as with them the common object of our prayers and adorations 
 (Rev. i. 5). Indeed the book of Revelation abovmds in the 
 symbolical use of the number seven. TVe have mention made 
 of seven churches, seven angels, seven candlesticks, seven winds, 
 seven plagues, seven vials, seven trumpets, seven heads, seven 
 hills, and many others, all including in the symbol the fulness 
 and completeness of the objects referred to. This, then, is no 
 barren speculation, brother, but a great and glorious truth, 
 which ought to gladden the hearts of all believers. The seven- 
 fold fulness of the Comforter the immeasurable ocean-depths 
 of the eternal life of God, are laid up for you in Christ Jesus, 
 and the poorest, neediest creature may come and take of the 
 waters of life freely ; he may share the fulness of the seven 
 spirits of God. Come, then, to Jesus, and you shall taste the 
 streams that make glad the city of God. You need his 
 presence, for without Him your vows and prayers are but 
 lip-work, and can never reach the presence of the Lord of 
 Sabaoth. 
 
BY THE LOVE OF THE SPIRIT I 
 
 " Come, Holy Ghost, Creator, come. 
 And visit all the souls of thine. 
 Thou hast inspired our hearts with life ; 
 Inspire them now with life divine. " 
 
 Septemher 2Uh, 1853. 
 
 IX Ata n/e ctyciTTJjc row Tivtv^iaroQ\ Koji. xv. 30. 
 BY THE LOVE OF THE SPIKIT 
 
 This genitive may mean the love which the Spirit bears to 
 us, or our love to him. It is highly probable the first is the 
 true application here. It is the love which the Holy Ghost 
 sheds abroad in our hearts, which he kindles in the souls of 
 believers, and which is nothing but an echo of His eternal 
 love to us. Our love to Him is the result of His love to us. 
 He breathes into us his own fervent life and desires, so that 
 we seek ever nearer and fuller communion with God. How 
 deep must his love to us be ! He finds us ignorant, and He 
 teaches us (John xiv. 26) ; He finds us forgetful, and He 
 brings aU things to our remembrance (John xiv. 26) ; He 
 finds the evidences ofour love fading, and He testifies of Jesus 
 (John XV. 26) ; we defile the conscience, and sully the white 
 -robes of our righteousness, and He, in his mercy and love, 
 reproves us (John xvi. 8) ; we often wander like pilgrims in 
 a trackless wilderness, and He then condescends to be our 
 guide (John xvi. 13) ; He reveals to our longing eyes the 
 glories of the future (John xvi. 13) ; and remains in us, and 
 with us, till He glorifies the Redeemer in our eternal salva- 
 tion (John xvi. 14). Is not this love, inconceivable to poor 
 perishing worms of the dust ? He sees all, and yet bears 
 with all our waywardness, forgetfulness, and sins. His love 
 is unwearied and cleaves to us to the last. We provoke Him, 
 
472 BY THE IvOVE OF THE SPIRIT I 
 
 grieve Him, resist Him, quencli the kindlings of His love, 
 refuse to hear and obey His voice, and too often, alas, give 
 His throne and temple to a stranger ! Yet He leaves us not, 
 but ever seeks, by gentle intreaty and winning love, to wean 
 us from the world to God. most holy, blessed Comforter ! 
 how the heart expands under the shadow of thy wings ; how 
 the bonds of sin and death relax at thy touch, O thou eternal, 
 Life- giver, the hope of the weary, the solace of the distressed, 
 and the comforter of all that mourn ! How my soul longs 
 for Thee for Thee alone, my God, my life and the joy of 
 my immortal hopes. Fill my heart with Divine love, burn 
 away all roots of bitterness ia the baptism of fire ; give me, 
 O Eternal Spirit of the Father and the Son, the victory over 
 every spiritual enemy, and a name and a place among the 
 saints of God. 
 
 " Lava quod est sordidum 
 lliga (juod est aridum 
 Sana quod est saucium. 
 Flecte quod est rigidum 
 Fove quod est frigidum, 
 Rege quod est devium. 
 
 Da tuis fidelibus, 
 In te confidentibus. 
 Sacrum Septenariura. 
 
 Da virtutis meritum, 
 Da salntis exitum, 
 Da perenne gaudium." 
 
 What is impure purify, 
 What is ban-en fructify, 
 What is wounded mollify. 
 
 What is rigid rectify, 
 What is barren fructify, 
 What is erring edify. 
 
THE J5LESSINGS OF TOLYGAMY. 
 
 Those that trust Thee faithfully, 
 Rest on Thee confidingly, 
 Give the Spirit abundantly. 
 
 Let us serve Thee valiantly, 
 Let us die triumphantly, 
 Give us joy eternally. 
 
 " Reinige was unrein war, 
 Feuchte was der Feuchtc bar, 
 Heile was verwundet war. 
 
 Biege was unbeugsam ist, 
 Wiirme was der Warme misst, 
 Weise was des Wegs vergisst. 
 
 Deine sieben Gaben gieb 
 
 Ihm, der werth dich hielt und lieb, 
 
 Dir vertrauend treuverblieb. 
 
 Gieb der Tugend Lohn zur Zcit, 
 Gieb im Tode Freudigkeit, 
 Gieb uns Heil in Ewigkeit." 
 
 September 2bth, 185(i. 
 
 X. AN ORIENTAL SCENE THE BLESSINGS OF POLYGAMY. 
 
 Tlie 2)lcice is tlie holy city of Damascus, famous, according 
 to tlie opinion of the natives, as affording the best air, the 
 best water, and the best food in the world the city of 
 Eliezer at the time of Abraham, 3,774 years ago the city of 
 the caliphs, ruling over a larger empire than that of Augustus 
 a city which, sacked and spoiled, spoiled and sacked, always 
 rises from its ruins phoenix-like, as vigorous as before, and 
 possesses at the present time 100,000 souls. Enter the 
 streets are narrow, dusty, crooked, and filled with lank, 
 
474 THE BLESSINGS OF POLYGAMY. 
 
 howling, hungry dogs ; the sun is shedding forth his noon-day 
 splendours from his flaming meridian ; the innumerable foun- 
 tains in the streets, in the courts, and in the rooms are lulling 
 you to softness and repose with their gentle murmurs ; the 
 sky is serene and cloudless, reminding of the fine Scripture 
 expression, " The body of heaven in its pureness ;" while the 
 wild piercing cry of Muezzin, telling the hour and inviting 
 to prayer, proclaims the triumphs of the Crescent and the 
 doctrines of Islam. There is a strange quiet and inactivity 
 everywhere ; no carriages rolling along the streets, no rattling 
 of machinery, no crowds of busy bustling men hastening to 
 and fro as in our large towns. It seems a city of the dead, 
 but yet the people are alive. Knock at that respectable- 
 looking door, and let us take a peep at the interior of the 
 building. It belongs to a wealthy Moslem, and shows you a 
 good specimen of the barbaric splendour in which extremes, 
 inconsistencies, and contradictions are all blended together. 
 Out of silver vessels you will eat rice with your fingers ; 
 turbans and girdles that cost one hundred pounds each you 
 will see on bare-footed gentlemen of the East ; costly fur- 
 niture, flowing fountains, lofty ceilings, stately solemn personal 
 deportment, strangely commingled with dirt and pollution of 
 aU kinds, with extreme ignorance and intolerable assumptions 
 of superiority. Enter the house. What is this ? There is 
 strange confusion in the splendid mansion, and it seems as if 
 the Oriental life as well as our own had its troubles. The 
 whole scene reminds one of an Irish ro^c, and was originated 
 in the follo-vving way. Four wives live in the house, and they 
 have aU families. The children come together in the common 
 court, and after playing awhile, they begin to fight ; then 
 the mothers come and take the part of their children, which 
 adds not a little to the confusion. Shortly after the female 
 slaves join in the tumult, and with shouting and yelling, 
 
augment the vehemence of the broil ; then, lastly, a few 
 eunuchs raise their sweet voices (the eunuch's voice is the 
 sweetest in the world the Pope's choir, they say, must be 
 eunuchs) in the midst of the uproar, and the picture of the 
 four- wived Mohammedan's domestic happiness is complete ! 
 He enters ; his gait is portly, his look is haughty and com- 
 manding, his word should prevail as law ; but no he can 
 make neither head nor tail of the matter the diversity and 
 vehemence of their mutual clamours and accusations bewilder 
 him, and he cannot even get a hearing. He retires slowly 
 from the scene of contention and claps his hands for his 
 attendant slave " Jacob, bring me a pipe ; there is no use 
 in interference ; let them fight it out among themselves. 
 Gfod has created them from a crooked rib." So saying he 
 reclines on the divan, and enjoys his pipe and cofiee as if 
 nothing had occurred. Such are the blessings of polygamy. 
 
 XI. KctTcaravaic, REST. Heb. iv. 1. 
 
 Carlyle says somewhere that the sum total of history, man, 
 and indeed the whole creation, is nothing but an infinite con- 
 jugation of the verb to do ! It is true that motion is the law 
 of the universe, and change the condition of all save the 
 Living One, who fainteth not, neither is weary. The Scripture 
 enlarges and illustrates the quaint saying of the philosopher, 
 " The whole creation groaneth and travaileth in pain together 
 until now" (Rom. viii. 32). There is both action and suffering. 
 The labour of the sin -oppressed world ends in groans and 
 longing desires to be delivered from the bondage of corruption. 
 And I am a part of this labouring, groaning, hoping creation, 
 which sin has disrobed of its beauty and sown with the ashes 
 of corruption and decay. I feel myself borne on in the 
 
THE HEBREW K\NGUAGE. 
 
 ing on the earth, in which we converse with the heroes, pro- 
 phets, and fathers of ancient dispensations; to the linguist 
 and philologist it is of infinite importance, as giving you the 
 roots, forms, and structure of the most ancient language in 
 the world. He can trace many of these roots east, west, 
 north, and south, in the difierent dialects of mankind ; and it 
 is no small source of pleasure and amusement to trace the 
 various changes of form and signification which time, variety 
 of dialect, nationalities, political institutions, &c., have given 
 to the original stem. It is not true, it is a great fiction, that 
 the various classes of languages, such as the Shemitish, the 
 Indo- Germanic, &c., are so walled ofi'from each other that there 
 can be no communion among them. I will undertake to find 
 you Hebrew roots, and that not one here and there, but many 
 and important, in every known language of the East and 
 West. Gesenius latterly gave up the idea of a few solitary 
 and exclusive families of languages, and Nork and others 
 have pushed their discoveries much farther since his time. 
 But to the Jew, the Mohammedan, and the Christian, the 
 Hebrew is still more interesting, as being the ancient and 
 earliest language of inspiration. It is the holy language ; it 
 was used in the sacred books ; the law of the ten words was 
 written in it by the finger of God Himself ; from Sinai the 
 voice of the Living One was heard in that language by the 
 adoring, trembling multitudes of Israel ; and in it we see the 
 starting point and original source of the languages and 
 literatures of the human race. How interesting the thought 
 that the inspired record should be the fountain not only of 
 the religious ideas and sentiments, but also of the languages, 
 the literature, and the legislation of all civilised nations ! It 
 was so in the beginning and is so still. "Within the last 
 fifty years the Bibk has made us acquainted with more lan- 
 guages, created more grammars, glossaries, and dictionaries, 
 
T}1F, DIGNITY OF HUMAN NATURE. 479 
 
 extended more, and exercised a greater influence over, the 
 civilisation of mankind, than all the classic literature of the 
 historical nations since the beginning of the world ! It is 
 strange the Hebrew language is so little studied in England, 
 where veneration for the word of God prevails, and where 
 multitudes apply themselves to the study of prophecy, while, 
 in Germany, the mere love of literature has carried that 
 plodding nation far before us in all that refers to the language 
 and criticism of the Old Testament. It is a lamentable fact 
 that few, except clergymen, ever think of studying Hebrew, 
 and still more lamentable that after the college course is over, 
 few even of these cultivate their acquaintance with it. We 
 treat it as a barrier in our way, and the sooner we get over it, 
 and the less we return to it afterAvards, the better ! For my 
 own part, I must say that in meditation, and in prayer, in 
 preaching the word, and in exhorting sinners to be reconciled 
 to God, I have ever found my best preparation in my ac- 
 quaintance with the Hebrew Scriptures. The heart seems 
 warmed and elevated by a feeling of a certain holy nearness 
 to God while you read His will in His own language, and you 
 carry some of the freshness and fervour with you in your 
 ministrations to the people. 
 
 Septemler 2Sthy 185:}. 
 
 XtlL THE DIGNITY OF HUMAN NATURE. 
 
 You quote me as proofs of the nobility and dignity of the 
 human race those heroes, worthies, and sages who have de- 
 fended the right with their swords, illustrated virtue by their 
 writings, and exemplified it in their lives. You are right. 
 The faculties of man are wonderful, and his capacities im- 
 
480 TILE DIGNITY OF HUMAN NATURE. 
 
 mense. His bodily structure, the noblest and most beautiful 
 of God's material works, is but the casket in which the pre- 
 cious jewel is set, and both taken together, he is nothing less 
 than an abridgment of the universe, harmonizing the mate- 
 rial and spiritual worlds a synopsis of the creation in which, 
 as in a mirror, the glories of the godhead shall shine forth 
 effulgently for ever. I agree with you fully as to the worth 
 and dignity of the human soul, and, while admitting all your 
 grounds for it, I see others of a still nobler kind, which, if 
 true and substantial, cast all minor considerations in the 
 shade. Incarnation is the foundation on which I seek to rest 
 the dignity of our race. In this all-glorious fact I attain an 
 elevation which dazzles the eye of Hope, and makes the ima- 
 gination itself giddy. You behold him as the hero of history ; 
 I see him as the centre of the Divine administration ; you 
 contemplate him as the high-priest and interpreter of nature ; 
 I as the image and revealer of God ; in your eyes he is the 
 potentate and ruler of the lower world ; I see him elevated to 
 the throne of heaven ; your ideal is the Divine man of ima- 
 gination, in whom you centre all supposed and supposable 
 excellencies ; mine is the Divine man of fact, the God-man in 
 whom sin is obliterated, death abolished, and the frail human 
 nature is imited and interpenetrated with the glories of the 
 Godhead. Here is a giddy height for you, brother; your 
 philosophical footing fails you here, and you must borrow the 
 telescope of faith to scan the ilKmitable, immeasurable heights 
 of glory which rise up before us in the boundless eternity. 
 Divine mercy has interfered on our behalf ; the God of the 
 universe has dispensed grace to the fallen, and it is in keep- 
 ing with His character and attributes that our elevation and 
 glory should bear some proportion to the expenditure of His 
 love. Think of the Son of God in the bosom of the Father 
 before the worlds, and see Him now clothed with our nature, 
 
THE DIGNITY OF HUMAN NATUIIE. 4Sl 
 
 in the loathsome stable, the accursed cross, in the lonely 
 grave. Is this a fact ? then, indeed, is the human race a 
 reality and not a mere accident ; not a shadow, but a sub- 
 stance, which enters into and influences both time and 
 eternity. Yet this amazing descent of the Son of God is but 
 a segment of the circle of Divine love. It reveals not the full 
 orb of the Sun of righteousness, but only the eclipse of his 
 meridian splendour. See how the grave yields its prey to the 
 mighty ; and the rising, ascending Hedeemer enthrones our 
 emancipated nature in the glories of the eternal throne ! 
 This is our real dignity, and in comparison with this every- 
 thing else is insignificant. Our nature is upon the throne of 
 the most high God in heaven ! Such is the Divine will ; that 
 man should stand at the head of the universe ; and that all his 
 dignity, here and hereafter, should arise out of the fountain of 
 redeeming love. 
 
 Septemher 30^/t, 1853. 
 
WYLIE ON THE PAPACY. 
 
 OCTOBER. 
 
 I. Wylie on the Papacy, in German. II. 'H ayuTzt] tov Xpitrrov avvi-j^zi 
 ilfidc, "Constraining Love," 2 Cor. v. 14. The Pilgrim's Song. III. 
 The Jews; Jewish Peculiarities. IV. What is Faith? V. Characters in 
 the same Church Dean Swift and Dr. Pusey. VI. For whom did Christ 
 die ? Scripture Expressions. VII. Prussian Patriotism, Oct. IBth. VIII. 
 'O 0tic ttrriy 'AyaTrij. IX. Jewish Interpretations, Genesis xlix. 10. 
 X. Rejoicing in the Lord. XI. Whom have I in heaven hut Thee ? XII. 
 Loca Sancta; First Impressions; a Hymn. XIII. Why do I reject the 
 Authority of the Pope ? A Letter to a Romanist. XIV. Prayer. 
 
 T. WYLIE ON THE PAPACY. 
 
 This work has at last made its appearance in the German 
 language, and I have no doubt will be of great use on the 
 Contiaent, where the old faith of Luther and the reformers, 
 regarding the Papacy, is much weakened and in many places 
 obliterated. I have met with very few ministers, professors, 
 or intelKgent laymen who believe the Pope to be Antichrist 
 and the Papacy the Babylon of the Apocalypse ; yet this was 
 the opinion of the reformers and martyrs of the Reformation. 
 How has the change come about ? The following considera- 
 tions may throw light on the subject : 1st. The reformed 
 churches became lukewarm and forgot their first love. This 
 naturally diminished their perception of the evil of sin and 
 the hatefulness of idolatry in the sight of God. Then, 2nd, 
 the eighteenth century saw the rise, progress, and full develop- 
 ment of rationalism, which, when its principles are pressed 
 home, banishes virtue out of action, mystery out of nature 
 
WYLIE ON THE PAPACY. 
 
 and revelation, the Redeemer out of the Bible, the soul out of 
 man, and a living, acting, personal God out of the universe. 
 This frightful gangrene spread fearfully through the German 
 churches, and threatened to extinguish all positive faith in a 
 creating and redeeming God for ever. Hence the few faithful 
 in the midst of the general defections were led to compare 
 the starch, formal, life-like deadness of the Papacy with the 
 manifest and admitted corruption of rationalism. The Papacy 
 holds the three ancient creeds ; could we not then pass over 
 the images, the pictures, the purgatorial abominations, tlic 
 man-worship, the woman-worship, the demon-worsliip, the 
 bone- worship, bread- worship, the hierolatry, and all the thou- 
 sand plague spots of that false and foul persecutrix of the 
 children of God, and fix our eye on the Scripture doctrines 
 and moralities which are contained in her forms ? Which 
 side shall we take the Papacy or rationalism superstition 
 or unbelief? The question was hard, and caused many to 
 stimible ; and I believe the majority of the believing pastors 
 finally sided with the Papacy, as containing something real 
 and positive on which the soul could feed. This feeling of 
 course led them to mitigate the sentiments of the reformers 
 regarding the unscriptural nature of the claims of the Pope. 
 3rd. The sentiment prevailed, and still prevails, " !No church 
 is pure ; we are all tarred with the same stick ; and though 
 the Papacy be the head of the apostacy, and claims justly a 
 pre-eminence in guilt, yet all the rest are only daughters of 
 that impure mother (Eev. xvii. 5), and differ from her not in 
 kind but in degree." This melancholy and puling sentimen- 
 tality is beginning to prevail in England also, among certain 
 minor sects of great profession, as well as among the high- 
 fliers of the semi- Popish and Puseyite type. 4th. In Prussia 
 their famous Frederic the Great gave encouragement to the 
 present indifference to all forms of religion, so that the glories 
 
 ii2 
 
484 WYLIE ON THE PArACY. 
 
 of the nation became historically associated, not with the 
 faith of the gospel and the doctrines of the cross, but with 
 the wisdom of the statesman and the impartial unbelief of a 
 heroic king. This evil was immense, and its influence felt to 
 the present day. Then came the tempests of the French 
 Revolution, which prostrated the energies of the nations in 
 bloody wars for a quarter of a century ; and as Papal and 
 evangelical nations were alike arrayed in battle against the 
 common enemy of the rights of nations and the liberties of 
 mankind, the political sympathy prevailed for the time over 
 religious antipathies, and the idolatrous and reformed nations 
 embraced each other, soldiers and Christians, on a common 
 field of battle. This tended to blimt the edge of our Christian 
 indignation in Germany against the Papacy. 5th. Then it 
 must be borne in mind, also, that the Papacy is much improved 
 of late years ; the Reformation has partially, at least, un- 
 stinged the viper, and mingled the deadly poison of falsehood 
 and lies with some portions of truth and a little more regard 
 to the decencies of morality. I do not say that the Papacy 
 is essentially changed. I believe it is not ; it is still the great 
 apostacy of the New Testament, and the deadly enemy to the 
 civil and religious liberties of mankind ; nor is its certain and 
 predicted doom to be avoided, which is nothing less than 
 utter and everlasting destruction at the second advent of 
 Christ (2 Thes. ii. 8, Dan. vii. 10, Rev. xix. 20). All this 
 notwithstanding, the popes, and the priests, and the various 
 orders of the great superstition, have been greatly improved. 
 We see none of the former monsters. The morality of the 
 priesthood, in lands where Protestantism divides with them 
 the population, is at least decent. This also has added to the 
 disinclination of the reformed to interpret the Scripture de- 
 nunciations of the Papal apostacy in their obvious natural 
 sense. Such are some of the principal causes which have led 
 
WYLIE ON THE PAPACY. 
 
 many of the German divines and theologians to abandon the 
 doctrine of the reformers respecting the Papacy. The tide 
 is, I think, now turning again, and I have no doubt " Wylie's 
 Papacy " will lead multitudes to clearer views on the subject. 
 The translation arose out of a clerical meeting in Briihl, of 
 which I was a member. I presented the meeting with a copy ; 
 the brethren were pleased and astonished at the argument of 
 the book. Pastor Plitt was appointed to give an analysis of 
 it in German, which he did at the next meeting. Pastor 
 Rocke undertook to translate it, leaving out all reflections on 
 the Government of Prussia, and also those medicinal potions 
 for the Papists, which are too strong for the German stomach. 
 The book is, in fact, weakened and emasculated very much, 
 but it contains the very utmost amount of religious and 
 political truth which the government would permit, and it is 
 highly probable that the translator and printer may get some 
 months for quiet meditation in the retirement of a prison. 
 The Papists are up on all sides not to reply, but to denounce 
 not to reason and answer, but to invoke the civil power. 
 They never name the book, lest an inquiring Papist should 
 be inclined to purchase it. In Cologne no bookseller would 
 take charge of it, Papist or Protestant. As soon as it came 
 out I ordered 100 copies, which I mean to distribute gratis 
 all around me. This will bring the book into many circles 
 where it otherwise would never have appeared. The book is 
 not calculated to turn Papists to the gospel, the argument 
 being very sharp and severe. There is little love in it, and 
 few heart-appeals to the conscience ; but the reason is led 
 captive and the infinite superstition dissected with a master's 
 hand. It will confirm the wavering and strengthen the weak. 
 May the Lord grant His blessing to it as a means of counter- 
 acting the idolatries and the idolatrous tendencies of the age ! 
 October Uh, 1853. 
 
484 WYIJE ON THE PArACY. 
 
 of the nation became historically associated, not with the 
 faith of the gospel and the doctrines of the cross, but with 
 the wisdom of the statesman and the impartial unbelief of a 
 heroic king. This evil was immense, and its influence felt to 
 the present day. Then came the tempests of the French 
 Bevolution, which prostrated the energies of the nations in 
 bloody wars for a quarter of a century ; and as Papal and 
 evangelical nations were alike arrayed in battle against the 
 common enemy of the rights of nations and the liberties of 
 mankind, the political sympathy prevailed for the time over 
 religious antipathies, and the idolatrous and reformed nations 
 embraced each other, soldiers and Christians, on a common 
 field of battle. This tended to blunt the edge of our Christian 
 indignation in Germany against the Papacy, 5 th. Then it 
 must be borne in mind, also, that the Papacy is much improved 
 of late years ; the Reformation has partially, at least, un- 
 stinged the viper, and mingled the deadly poison of falsehood 
 and lies with some portions of truth and a little more regard 
 to the decencies of morality. I do not say that the Papacy 
 is essentially changed. I believe it is not ; it is still the great 
 apostacy of the New Testament, and the deadly enemy to the 
 civil and religious liberties of mankind ; nor is its certain and 
 predicted doom to be avoided, which is nothing less than 
 utter and everlasting destruction at the second advent of 
 Christ (2 Thes. ii. 8, Dan. vii. 10, Eev. xix. 20). All this 
 notwithstanding, the popes, and the priests, and the various 
 orders of the great superstition, have been greatly improved. 
 We see none of the former monsters. The morality of the 
 priesthood, in lands where Protestantism divides with them 
 the population, is at least decent. This also has added to the 
 disinclination of the reformed to interpret the Scripture de- 
 nunciations of the Papal apostacy in their obvious natural 
 sense. Such are some of the principal causes which have led 
 
WYLIE OX THE PAPACY. 485 
 
 many of the German divines and theologians to abandon the 
 doctrine of the reformers respecting the Papacy. The tide 
 is, I think, now turning again, and I have no doubt " Wylie's 
 Papacy " will lead multitudes to clearer views on the subject. 
 The translation arose out of a clerical meeting in Briihl, of 
 which I was a member. I presented the meeting with a copy ; 
 the brethren were pleased and astonished at the argument of 
 the book. Pastor Plitt was appointed to give an analysis of 
 it in German, which he did at the next meeting. Pastor 
 Rocke undertook to translate it, leaving out all reflections on 
 the Government of Prussia, and also those medicinal potions 
 for the Papists, which are too strong for the German stomach. 
 The book is, in fact, weakened and emasculated very much, 
 but it contains the very utmost amount of religious and 
 political truth Avhich the government would permit, and it is 
 highly probable that the translator and printer may get some 
 months for quiet meditation in the retirement of a prison. 
 The Papists are up on all sides not to reply, but to denounce 
 not to reason and answer, but to invoke the civil power. 
 They never name the book, lest an inquiring Papist should 
 be inclined to purchase it. In Cologne no bookseller would 
 take charge of it. Papist or Protestant. As soon as it came 
 out I ordered 100 copies, which I mean to distribute gratis 
 all around me. This will bring the book into many circles 
 where it otherwise would never have appeared. The book is 
 not calculated to turn Papists to the gospel, the argument 
 being very sharp and severe. There is little love in it, and 
 few heart-appeals to the conscience ; but the reason is led 
 captive and the infinite superstition dissected with a master's 
 hand. It will confirm the wavering and strengthen the weak. 
 May the Lord grant His blessing to it as a means of coimter- 
 acting the idolatries and the idolatrous tendencies of the age ! 
 October Uh, 1853. 
 
486 CONSTRAINING LOVE. 
 
 II. ^'H dyaTTJ/ tov Xpiarov avviyti fifidg. CONSTRAINING 
 LOVE, 2 Cor. V. 14. 
 
 This love of Christ is given as the cause of the Apostle's 
 strange ecstatic conduct (v. 13). "It has fully mastered us," 
 says Paul, " filled the entire soul, and carried us out of our- 
 selves, and become the great all-absorbing motive of our life and 
 conduct." You may think us beside ourselves, or, like Festus, 
 ' deem us altogether mad ; but the hidden fountains of our life 
 and actions are to you unknown, or you would judge of us 
 very differently. We walk by an unseen rule the rule of 
 holy love, of which the world, as such, neither knows nor can 
 loiow anything. Former joys, pleasures, and aims are all 
 swallowed up in the one over-mastering passion of divine 
 holy love to Christ. His love to sinful man is the current 
 which has us with if, (rvve-^fti, carries us along with it, so that 
 we are entirely, only, and for ever devoted to Him hand 
 and heart are His, every faculty of the mind and every fibre of 
 the body. You ask why this is so ? We can give no other 
 answer than that " He is love !"' and they that love will 
 gather round Him, for His name, His kingdom, and His 
 nature is love. Love constrained Him, and love constrains 
 us also ; we make a great exchange. He chose us and we 
 choose Him ; He died for us, and we will live, suffer, and die 
 with Him and for Him. This is no sentiment or feeHng 
 merely, but a strong principle, which neither height nor 
 depth, nor things present nor things to come, can ever change. 
 It has been often tried, and was always found victorious ; for 
 it rises with difficulties to the greatness of the occasion, be- 
 comes stronger and brighter as the storms thicken aroimd us, 
 and conquers even in dying and slays by being slain. Why 
 do wo leave all things for His sake, and bear to be treated as 
 the basest of men and the offscouring of all things ? It is 
 
CONSTRAINING LOVE, 487 
 
 His love, and we find the change advantageous. No material 
 advantages can equal a glance of His love, for that enters 
 into the soul and satisfies it. "We would have a home for the 
 heart, and we find it in His love not a mere temporary 
 arbour in the summer season, but an eternal home, where the 
 loving soul may expand in the ocean-fulness of Divine love 
 for ever. You put us in prison, and we sing in the night 
 watches of His love ; you beat us with rods and scourge us in 
 the streets, as the most ignoble and despised of mankind. Be 
 it so ; we utter no complaint, we make no railing accusation, 
 but we sufier patiently with Him whom we love. Nor does 
 affection deem the trial hard. It rather glories in the oppor- 
 tunities for proving how strong and genuine it is. You may 
 kiU us, and bring innocent blood upon your heads, but for us 
 to live is Christ, to die is gain ; and, do what you may, wo 
 will live and die in His love. "We have proved the foundation 
 on which we stand, and have found it a rock; wo know in 
 whom we have believed, and we are persuaded we shall never 
 be put to shame. Is all dark around us, and even in us, we 
 have still a bright heaven above us, and a faithful, loving 
 brother to welcome us there. Then, welcome all the perse- 
 cutions of the enemy and all the attacks of the world and the 
 devil. They only fix us firmer to the rock of our salvation, 
 and fill us more fully with His constraining love. 
 
 " Rock of ages, cleft for me, 
 Let me hide myself in thee." 
 
 Thus we labour, live, and die in His love ; and those only can 
 know our motives to whom the secret of the Lord has been 
 revealed. We are content to wait for an explanation till the 
 Lord comes, who will make manifest the secrets of the heart. 
 
 Have we left for Jesus' sake 
 All the world can give or take, 
 
!8 JEWISH rECULIAKITIES. 
 
 Earthly hopes and worldly fame, 
 All that makes on earth a name ? 
 Ask the motive, and we say, 
 Suvt'xei 'V"S 'AyaTTj; ! 
 
 Why those watchings, fastings, fears. 
 Why those tender loving tears. 
 Labours great, and sorrows deep. 
 Nights of toil, and want of sleep ? 
 Why such perils night and day ? 
 Suvt'Xci T^fiac 'Ayairij ! 
 
 The s^a is high, the night is dark. 
 The surges beat the trembling bark ; 
 Onward ! till the gospel sound 
 Kend the earth's remotest bound ! 
 Fear no dangers of the way, 
 SuvEXei '//iac 'AyuTTjj ! 
 
 Light has reached us from above. 
 Nations perish ! G od is love ! 
 And Jesus from His throne of grace 
 Sends to bless our fallen race ! 
 Shall we then our course delay ? 
 SvKe'xet /f *Ayd7r?7 ! 
 October Bth, 1853. 
 
 IIL THE JEWS; JEWISH PECULIARITIES. 
 
 Look at these dark eyes, pale, care- worn faces, and remember 
 that they are the seed of Abraham, the father of the faithful ; 
 they are stifihecked and rebellious as their fathers were, but 
 yet, take them all in all, as a nation and as individuals, they 
 are the most remarkable people on the face of the earth. 
 What a hoary antiquity surrounds with its dim halo that 
 Abrahamic race ! Their records lead us back to the early 
 ages of the world, the prophets, the patriarchs, the deluge, 
 
JEWISH PECULIARITIES. 489 
 
 and tho creation ; their history is the simplest, truest, and 
 most ancient in existence, and their legislation and Kterature 
 have had a greater influence on the culture, manners, and 
 civilisation of mankind, than any other. The celebrity of 
 the nation is great. For every one that reads Milton, Homer, 
 Virgil, or Schiller, at least one hundred thousand read the 
 Psalms of David ! Compare the odes of Horace, or the songs 
 of Sappho, or the Hebrew Melodies with the Psalms. Com- 
 pare the twelve tables with the ten commandments. Solomon 
 is still, in the whole Eastern world, the type of a great, volup- 
 tuous, and magnificent king ; and Abraham is known to and 
 admired by Jews, Mohammedans, and Christians, viz., by more 
 than the half of the human race ! Prophecy, miracle, and the 
 Divine purpose of love to mankind have been more concen- 
 trated in and manifested by the Jewish race than any other 
 (Romans ix. 4, 5). They have passed through more st range 
 varieties of condition than any other people, and, united or 
 dispersed, imder the blessing or the curse, they are alike the 
 proofs and expositors of Divine Providence. The nation is 
 miracidously and historicallj'- divided. Ten tribes are cast 
 out, according to the prophecy (Isaiah xi. 12), and nobody 
 can find them ; two tribes, the much smaller portion, are dis- 
 persed according to the prophecies, and they cannot be hid; 
 we meet them, feel them, hate and persecute them everywhere. 
 Could this have been by chance? Jerusalem is still the 
 centre of the nation ; and it is the only city in the world sacred 
 to the followers of Moses, Mohammed, and Christ. Pilgrims 
 from the ends of the earth within its walls ; and in its narrow, 
 dirty streets, you may hear spoken nearly all the languages 
 of civilised man. I confess, when I think of these things, I 
 am amazed at the fame and celebrity of that remarkable 
 nation. They are still, and ever have been, a literary people ; 
 they are at present, without doubt, the most celebrated tra- 
 
490 WHAT IS FAITH? 
 
 vellers and lingxiists in the world. Then, if you consider the 
 matter in a purely religious Hght, we Christians should cer- 
 tainly love the Jews and seek the good of Jerusalem. Have 
 we not our privileges from them ? Have we not their books, 
 their laws, and their ancient inheritance ? All inspiration is 
 from them, and both covenants (Romans ix. 4) belonged 
 originally to them. The prophets and apostles were Jews ; 
 and from them, according to the human nature, came the 
 Messiah, who is over aU God blessed for ever. He is con- 
 nected with them in every way the seed of Abraham the 
 faithful the Son of David the king ^born of a Jewish 
 virgin preaching to the Jewish nation crucified in a Jewish 
 city ^buried in a Jewish grave and from a Jewish moim- 
 tain ascending to his heavenly throne. How we should love 
 all things for his sake ! Immortal love flows from this one 
 Jewish fountain over all the world, to fertilise and renovate 
 the decaying life of mankind. In this great Jewish heart 
 there is life, mercy, and room for us all. 
 
 October \Uh, 1853. 
 
 IV. WHAT IS TAITH? 
 
 Implicit belief in whatever anybody tells you ? Then in 
 that case there is no reason why you should not receive as 
 Divine truth, Islam, Budhism, the Indian Schasters, or any 
 other systems of absurd and degrading superstition. Would 
 it be honest in man or glorifying to God, to receive His truth 
 in such a manner ? By no means, and such implicit belief is 
 not the evangelical faith of the New Testament. If we knew 
 beforehand, indeed, that the system was true ; if we knew that 
 the person speaking to us was God, then I admit that the 
 
WHAT IS FAITH i 491 
 
 more ready and implicit the assent the better. This, however, 
 can never be the case, except by private revelation, and as 
 Christianity is only one of many systems, all of which assert 
 their celestial origin, we are by the necessity of the case 
 driven to seek some grounds for our faith. Stop ! cries the 
 Eomanist ; this effect is nothing but private judgment, and if 
 you jdeld to that ignis fatuus, it will certainly lead you into 
 the mazes of error ; give up your own opinions and hear the 
 church, the only infallible mistress and interpreter of truth. 
 There alone you will find rest for your soul. But am I to 
 believe your word simply that the Pope is infallible ? Are 
 you not exercising private judgment, even while you are ask- 
 ing me to give up mine ? Whatever authority the church 
 has, whether infallible or otherwise, it can be recognised only 
 by private judgment, and to this you must come in the end ; 
 you must give some grounds for the dogma of papal infalli- 
 bility, and so your controversialists uniformly do ; they talk 
 of the antiquity, the universality, the sanctity, and the apos- 
 tolicity of the papal church ; and therefore, she is true and 
 infalKble, viz. : you appeal from your private judgment to 
 mine, and I on the contrary am persuaded that your church 
 is apostate, unholy, unapostolical, and idolatrous. But you say, 
 I am afraid to trust to my own opinions ; I wish for some- 
 thing to lean on. Be it so, but in yielding to such authority 
 you are acting like the timorous traveller in the East, who 
 was afraid the bridge over the Jordan would not b^r his 
 weight ; he was nervous, it seemed tottering, and so he called 
 for a donkey, shut his eyes, and then committed himself to 
 his fortune. In yielding to the dictation of another, you 
 first of all surrender the reason and faculties which God hath 
 given you, and for which you are responsible to Him ; and 
 secondly, you are not diminishing in the least degree any one of 
 the difficulties that attach to Christianity ; and thirdly, you are 
 
492 SWIFT AND PUSEY. 
 
 adding the donkey's weight to your own in the difficulties that 
 must be surmounted before you can receive the infallibility 
 of the Pope. It is true, when you shut your eyes you can 
 rush more confidently over the bridge, but the danger is by 
 no means diminished on that account. Faith is not therefore 
 the assent to a certain amount of dogmas, but a holy living 
 confidence in the person and work of the Son of God. No 
 man, no number of men, no dogmas, no systems stand 
 between our souls and Him. Our faith is on Him the 
 Incarnate One the Djdng Lamb ^the ascended High Priest 
 and Mediator and the Coming King. The fountain of our 
 joy is in Him. No priestly functionaries with sacramental 
 conductors stand between the members and the Head, nor, if 
 they did, coidd they diminish our responsibilities or draw 
 down the blessings of His grace. Love, grace, holiness, 
 cannot be felt or exercised by proxy. The relations between 
 the soul and the Son of God, are direct and personal ; his 
 fulness meets our wants, his love conquers our rebellion, his 
 cross attracts and warms our afiections, his strength succours 
 us in dangers and difficxilties. We take what He gives, we 
 foUow when he leads, we believe what he says, and this is 
 faith ; the faith which is the operation of God's Holy Spirit, 
 and leads the soul away from the musty moth-eaten systems 
 of men, to the person of the risen glorified God-man ; which 
 honours the Creator and humbles the creature by recognising 
 the sovereignty and sufficiency of Divine Grace. 
 October imh, 1853. 
 
 v. CHABACTERS IN THE SAME CHURCH SWIFT 
 AND PUSEY. 
 
 Which is the more admirable churchman, Dean Swift or Dr. 
 Pusey ? A hard question. Neither of them could afford to 
 
SCIIIPTIJRE EXPRESSIONS. 498 
 
 keep a conscience. Swift has liad no successor, and it is to be 
 hoped neither will the other. Stellas and Yanessas are as 
 rare as deans. As a writer, Swift is infinitely superior, and 
 it is hard to say whether his obscenity or Pusey's superstition 
 be the more detrimental to the well-being of man. Swift was 
 a true Timon, and perfect misanthrope ; an ambitious man, 
 disappointed in his hope, he becomes a patriot, and writes his 
 bad, false, bitter, biting letters. He is the most unamiable, 
 the most unhappy man, and the most powerful writer of his 
 age. The morality of the generation does not require that a 
 clergyman should have a character, and he has none ; he does 
 his duties, and keeps his concubines ; he has no amiabilities 
 at all, cold, stiff, selfish, cruel, hard-hearted, he withers and 
 blights all he touches, and seems at home only when accusing 
 the whole human race. His genius is dark and cloudy, but 
 great, proud, and defiant ; a scorner alike of gods, men, and 
 devils. He was a unique soul, and I hope we shall not soon see 
 his like again. Pusey can, perhaps, be loved, but not admired. 
 His position is as false, and his principles fully as despicable, 
 as the Dean's. He is preparing young men for the papacy, 
 but he has not courage to leave the Church of England. He 
 is busily employed in charging guns, but he allows others to 
 pull the trigger. Like Swift he subordinates his conscience 
 to his place, and perhaps, like him, looked at one time for a 
 bishopric. He was born in England, but his heart is in 
 Rome. 
 
 October Ujth, 1853. 
 
 VI. FOR WHOM DID CHRIST DIE? SCRIPTURE 
 EXPRESSIONS, 
 
 How various and full are the Scriptures on the subject of 
 
494 SCRIFTURE EXPRESSIONS. 
 
 His love ! He is united witli the race of man by the 
 assumption of our nature, and all our relations, hopes, and 
 responsibilities are centred and perfected in Him. The seed 
 of the woman, his person, life, and death, have lifted up and 
 glorified the character of the female sex, so that woman 
 stands as at the beginning, the help-meet and companion 
 for man. The seed of Abraham, Jesus of Nazareth is the 
 centre which sustains the destinies of the scattered race, and 
 the virtue of His great atonement shall yet gather them to 
 their God, and purify them as a nation from the taint of 
 unbelief. He is the son of David, the Heir, the royal House, 
 and as such sums up all human power in his own person, 
 so that He is the prince of the kings of the earth, and they 
 are all bound to acknowledge and obey him. The efiect of 
 His dying love is to make us kings and priests to God and 
 his Father ; He is the head of the body, and as such He loved 
 the Church, and gave himself for it, to purify to himself a 
 peculiar people zealous of good works ; He is the good 
 shepherd, and the good shepherd lays down his life for the 
 sheep ; He is the husband, and so naturally the object of his 
 dying love is the Bride, the Lamb's wife ; He is the Elect 
 of God, and as the Election-head, He loves, redeems, and 
 glorifies all the elect people of God ; He is the Son of man, 
 the mediator between God and man, and as such he gave 
 himself a ransom for all. All partake, more or less, of the 
 blessings of His grace, and it is certain that the fountain 
 opened in Him, is sufficient for the transgressions of man- 
 kind. Hence the blessed fulness and freeness of his dying 
 love. He died for the unjust, for the ungodly, for the dead 
 in trespasses and sins, for those that are far off, and those 
 that are near, for the world, for the whole world, for all, for 
 every man. These free full statements of His love are cast 
 abroad among the people without reserve, that the least and 
 
PRUSSIAN PATRIOTISM. 495 
 
 the most miserable may take courage and turn to the Lord. 
 We should by no means seek to limit them. His wisdom is 
 better than ours, and if He has caused them to be so written, 
 we shoidd never hesitate to proclaim them. When you come 
 to the " Election," preach it too, and never think of the 
 consequences, but take great care that you do no violence 
 to the Word of God. I would rather be involved in seeming 
 inconsistencies in my creed than guilty of wresting the 
 Word of God. What seem inconsistencies to our weak 
 erring vision may be only the different views of the same 
 subject, all of which are not only consistent but necessary 
 for the unity and perfection of the whole. 
 
 VIL PRUSSIAN PATRIOTISM. 
 
 I know of no land where the feeling of patriotism seems 
 more deeply rooted than in Prussia. You do not indeed hear 
 so much about it as in England and America, but this arises 
 from the fact that the people are of a qmeter and more 
 reflective character, and have consequently much less to do 
 with public affairs. The institutions of the country do not 
 allow the same liberty to the press as with us, public political 
 meetings are not permitted, and free open discussion, which we 
 glory in so much, is greatly restrained ; the nation has not, as 
 with us, in the course of ages, through many struggles and 
 much bloodshed, wrought out its own liberties. Prussia owes 
 everything to its kings, and if the government be stern and 
 military, it is equal, just, and liberal. Our national history is 
 illustrated by many events and characters of which other 
 nations cannot boast. We have our royalty, and our royal 
 lines, including all that is great and noble in the monarchical 
 system ; we have our nohiUty, coming between the prince 
 
496 PRL'SSIAN PATRIOTISM. 
 
 and the people, and uniting tlie extremes a nobility, taking 
 it all in all, tlie proudest, tte noblest, the most liberal, the 
 most steadfast, and the most popular that ever existed. "We 
 have our hereditary democracy (including the British nation, 
 a few thousand nobles excepted), with its known well-defined 
 rights, its active public spirit, its burning enthusiasts, its 
 reformers, martyrs, and heroes. These and many other 
 principles working together, and modifying one another for 
 ages, have resulted in the British constitution, which is no 
 coat cut to order by political tailors, but a skin which has 
 grown itpon and around the nation. Our history is the 
 history of a nation ; the history of Prussia is the history of 
 its kings. This difference will account for the two facts, 
 that the Prussians have so little to do with affairs of state, 
 and that they associate all national glory with the king. 
 How deep this feeling of loyalty is, any one may convince 
 himself who spends the 18th of October in Germany. It is 
 the great national festival in honour of liberty. On this day 
 the empire of France was broken, and the imperial eagles 
 driven over the Rhine. The terrible battle of Leipsic, 
 the greatest ever fought, prostrated at one blow the tyranny 
 of Napoleon, and freed the crushed nations of the continent. 
 Service is held in all the churches this day, and the eye of 
 the nation is directed to the years of their bondage, and the 
 awful events and struggles which led to their emancipation. 
 In less serious meetings, and in their evening parties, they 
 give vent to their feelings in speeches, toasts, and patriotic 
 songs. I attended the meeting of the citizen-society of 
 Bonn, this evening, when I had a fine opportimity of seeing 
 the interior of German society. The occasion was a high 
 one, and the rooms were quite full ; cigars, pipes, plates, 
 wine glasses, are necessary accompaniments at all these 
 meetings ; the atmosphere is as full of smoke as the field of 
 
PRUSSIAN PATRIOTISM. 497 
 
 Leipsic was the day of the battle ; and the celebrated Rhine 
 wines flow freely. Professor Sell, rector of the university, 
 gives a lecture on the state of Europe during the reign of 
 Napoleon ; it is earnest, popular, and patriotic. At the con- 
 clusion the whole assembly burst forth in the celebrated 
 national song, composed by Arndt, in honour of Blucher, 
 and in detestation of the French, beginning thus 
 
 Was blasen die Trompeten ? Husaren heraus ! 
 
 Es reitet der Feldmarschall im fliegenden Saus. 
 
 Er reitet so freudig sein muthiges Pferd, 
 
 Er schwinget so schneidig sein blitzendes Schwert. 
 luchheirassasah ! und die Deutschen sind da, 
 Die Deutschen sind lustig, sie rufen Hurrah ! 
 
 This famous lyric has penetrated the heart of Germany, 
 and more than anything else keeps alive among the people 
 the patriotic feelings of liberty and independence. It over- 
 flows with the most fervid hatred of the French. After this 
 song the glasses were filled, and the glory, prosperity, and 
 liberty of Fatherland was drunk with all honours. Professor 
 Von Biese then unrolled a large map of the battle-field which 
 he had made for the occasion, and showed the positions of the 
 various armies. After this a major in the Prussian army, 
 who had been present in the battle, gave us a good military 
 speech, and concluded by denying that the Rhine was the 
 natural boundary of France. As a natural finish, the meeting 
 than sang with fearful vehemence, 
 
 " Sie sollen ihn nicht haben, 
 Den freien Deutschen Rhein, 
 Ob sie wie gierige Kabeu 
 Sich heiser darnach schrei'n ! " 
 
GOD IS LOVE. 
 
 They'll never have it, never, 
 The free, the German Rhine, 
 
 Although like greedy ravens 
 The hungi-y Gauls combine. 
 
 October IBth, 1853. 
 
 VIII. ^"O Geoc t(TTiy ayairt]. 
 
 Most holy and blessed God, I am lost in the contemplation 
 of thy works. They are too high for me. The least portion 
 of them is far above all that I can know or comprehend. 
 All that I know, in whole or in part, only teaches me how 
 much remains unknown. Thou art holy, yet sin abounds ; 
 Thou art everywhere present, and yet the evil doers thrive and 
 prosper in thy world. Is there the same wisdom seen in 
 allowing sin and death and Satan to ruin the creation as in 
 the creation itself ? I know not, O my God, but I have the 
 assurance that Thou art love. This tranquillises my heart, 
 and I say. Love will make it all right in the end. I see 
 holiness oppressed and wickedness often triimiphant, the true 
 gospel of thy Son dishonoured and trampled in the dust, 
 while a base and bloody superstition extinguishes the light of 
 thy word and enslaves the souls of men. Everywhere we 
 may trace the ruins of fallen greatness, the decay of nations, 
 and the overthrow of all which glorified the past ; the history 
 of our world is written in blood and tears, and sighs ascend 
 this moment from millions of human hearts yet TJiou art 
 love. Lord, my Redeemer and my God ! I take refuge in 
 thee from aU the doubts, temptations, and trials of this vain 
 world ; from all the suggestions of the evil heart as well as 
 the devices of the devil. Thou art love, and love will in 
 
JEWISH INTERPKETATIONS. 499 
 
 the end shine more brightly, when the storms are past and 
 gone. Thy word is my study and my delight, Lord, for 
 there I see the fulness of thy love to man Jesus in the 
 manger, on the cross, and in the grave, is the only just measure 
 and exposition of that word. God is love ; the incarnate 
 Son is the manifestation of thy fatherly love to the sons of 
 men. O, let not the world nor sin come in between me and 
 the assurance of thy love ; but give me always a firm and 
 vivid conviction of the great truth, that Thou art love, and 
 lovest all that Thou hast made. Banish all guilty doubts and 
 fears from my heart, in life and in death, that I may in the 
 cross of the Son and the communion of the Holy Ghost 
 realise the fulness and freeness of thy love. Let me live in 
 the assurance of it, and let my last breath be breathed out in 
 uttering the blessed and glorious truth, that Thou art love. 
 
 October 22nd, 1853. 
 
 IX. JEWISH INTERPRETATIONS. Gen xlix. 10. 
 
 " The sceptre shall not depart from Judah, nor a lawgiver 
 from between his feet, until Shiloh come ; and unto him shall 
 the gathering of the people be." This is on the whole a good 
 translation, and has borne the shock of many fierce attacks. 
 The first word that claims our notice is I02U^ shebet (or sceptre), 
 which some will translate tribe, viz., the tribe shall not depart 
 from Judah till the Shiloh come ; but this is an awkward 
 way of saying, " Judah shall not cease to be a tribe " till 
 Shiloh come ; and it is very questionable if the text will bear 
 any such meaning. 1st. Shebet does not originally refer to a 
 tribe, but to a rod or stick, see Lev. xxvii. 32 ; Ps. ii. 9 ; 
 Prov. X. 13, xiii. 24, xxii. 28 ; Job ix. 34, xxi. 9. From this 
 
 K K 2 
 
500 JEWISH INTERPRETATIONS. 
 
 it comes easily to the signification of sceptre, as the symbol of 
 authority and power (Nimi. xxiv. 17). In Zech. x. 11, the 
 same word is used : " The sceptre of Egypt shall depart ;" 
 and " He that holdeth the sceptre" (Amosi. 5), is used abso- 
 lutely for the king. Doubt, therefore, there can be none, that 
 the word in our text signifies properly sceptre, and the ancient 
 Jews, in their Targums, so explain it. 2nd. If shebet be 
 translated tribe, what difficulty does it either remove or lessen ? 
 None. At the coming of Shiloh the tribes were broken up 
 and the entire nation dissolved. The sceptre departed from 
 Judah, and it also ceased to be a separate tribe, so that the 
 Jew finds no way of escape here. They are a dispersed and 
 ruined nation, and they are so only since the coming of the 
 Shiloh, and therefore the prophecy is fulfilled in them and the 
 Messias is come. This is a stifi" text for the Jew, and he feels 
 the difficulty, and, like a fish caught in a net, makes violent 
 effi)rts to escape. Hence many of them assert that the sceptre 
 has not departed, and that on the river Sanbattion there still 
 exists a great and powerful Jewish kingdom. This river and 
 kingdom are in the Talmud, indeed, but they are nowhere 
 else. The river encircles the kingdom, and rolls so furiously 
 that no Jews can escape nor any Gentiles get in ; it rests, 
 indeed, on the Sabbath, but, being broader than a Sabbath- 
 day's journey, no Jew will break the sacred rest by going 
 out. This entire fable was fonned to evade the force of the 
 text, Gen. xlix. 10. The Western Jews give it up ; in 
 Damascus they hold the tradition firmly, and have often 
 quoted it against me in our discussions. But who or what is 
 (i'?^;i^ Shiloh ? Ist. Rabbi Solomon and the modem Jews 
 translate it as the name of a place, thus : " The sceptre shall 
 not depart from Judah, nor a lawgiver from between his feet, 
 until he come to Shiloh." The meaning is, Judah shall have 
 this pre-eminence imtil the tribes reach Shiloh in the land of 
 
JEWISH INTERPRETATIONS. 501 
 
 Canaan. But, we ask, did any change in this respect take 
 place then ? "We deny it. Judah was always the first of the 
 tribes, both in the wilderness and in the promised land. This 
 translation originated, I believe, with the German rationalists, 
 who, like the reformed Jews, admit neither prophecy nor 
 Messiah in the Old Testament. With them miracle, pro- 
 phecy, and Divine revelation are absurd and impossible. 
 Besides, even if the text will bear this translation, we ask, 
 " How were the nations gathered to Judah ?" It is evident 
 no nations were ever gathered unto Judah, and therefore 
 D^^i^ must be translated tribes, a meaning which I believe it 
 rarely has. UV in the singular, and with the suffixes denotes 
 the Jewish nation as distinguished from the Gentiles, but in 
 the plural it may and often does mean nations, peoples, the 
 heathen (Ps. xxxiii. 10; Is. viii. 9). The passage, therefore, 
 does not refer to the gathering of the tribes or the Jewish 
 people to the Shiloh, but the gathering of the Gentiles around 
 the banner of the Jewish prince. He is to be a Kght to the 
 Gentiles and the glory of His people Israel. On the gathering 
 of the nations to Shiloh, compare the following passages : 
 Isaiah ii. 2, xi. 10, xlii. 14, xlix. 6, 7, 22, 23, Iv. 4, 5, 
 Ix. 1 8 ; Hag. ii. 7. This gathering unto Christ is not 
 peculiar to the Old Testament. In the New Testament the 
 germs of the Old are developed, and the scattered seeds 
 gathered into one noble garden. The scattered rays form 
 one radiance of glory around the head of the Redeemer. 
 He is the centre of the nations, the risen Head of the Church, 
 the human race, and the whole creation of God. See 
 2 Thes. ii. 1 ; 1 Thes. iv. 17 ; Eph. i. 2123. We see, then, 
 no just reason for limiting D^Qi^ nations, to the twelve tribes 
 of Israel. Judah, therefore, cannot be the subject of the 
 sentence, for the nations were never gathered unto him. 
 Shiloh alone was in the mind of the prophet, and of Him 
 
502 JEWISH INTERPRETATIONS. 
 
 it is asserted, " To Him shall the gathering of the people be." 
 2nd. This leads us to the true meaning of the word Shiloh, 
 which is, the peaceable, the peace-bring er, the abstract being 
 used for the concrete. De Wette translates it peace, and this 
 rendering has everything for and nothing against it. He is 
 our peace, vi^., the peace-maker between God and man ; His 
 name is the Prince of peace ; His gospel brings peace into the 
 soul ; His kingdom is a kingdom of righteousness and peace 
 and joy in the Holy Ghost ; the song over His birth was a 
 song of peace ; His last words in ascending were the bene- 
 dictions of peace to His disciples ; and His death on the cross 
 was the seal of peace. It is derived from the verb rh'^V' quievit, 
 and in its formation follows a common analogy of the lan- 
 guage. This early prophecy, therefore, delineates the expected 
 Deliverer and King as the peace-bringer, who, bruising the 
 serpent's head, would be able to establish a kingdom of peace. 
 All objections to this exposition are make-shifts to get out of 
 difficulties, and deserve no consideration. The Jewish church 
 referred it to the Messias (Nork on the word), and from 
 Justin Martyr on the Christian church has seen no other 
 there but Jesus of Nazareth, the King of the Jews. The 
 fathers and versions, indeed, are quite different as to the 
 meaning of the word Shiloh, but they are unanimous in 
 applying it to Christ. They read and pointed the word thus : 
 rbw the ]l! standing for "W)^ and rh for ^^ giving the 
 following sense, which is quite parallel both in form and sig- 
 nification with Ezek. xxi. 32 " The sceptre shall not depart," 
 &c., " until He come to whom it belongs, and to Him shall 
 the gathering of the people be." This, no doubt, is possible, 
 and gives a very good sense ; but the former is simpler and 
 much to be preferred. Other views of this famous text we 
 pass over, and conclude with the following summary : 1st. The 
 Jewish nation expected a deliverer ; this hope was the ani- 
 
REJOICING IN THE LORD WITH ALL GLADNESS. 503 
 
 mating principle of their ceremonial and worship. 2nd. This 
 text delineates His character the peace-maker in whom the 
 distant and the near, the earth and the heavens, the sinner 
 and his God, should be reconciled. 3rd. This Messias was to 
 be of the Jewish nation, but for the Gentiles also. His love 
 was to flow over the wastes of a fallen world. 4th. Either 
 the king or the lawgiver, viz., subordinate ruler, was to continue 
 to the Jews till the Shiloh came. This was fulfilled in the 
 times of Christ, for shortly after their rejection of Him the 
 temple was burned and the city of Jerusalem destroyed by 
 the Romans. 
 
 October 2Ath, 1853. 
 
 X. REJOICING IN THE LORD WITH ALL GLADNESS. 
 
 The provision which our God hath made for our wants is 
 complete. He saw our difficulties and met them all in the 
 person of our Redeemer, and conquered them all. No pro- 
 digal so far ofi" that His Fatherly love cannot reach, and 
 welcome, and forgive ; no prison so deep and dark that His 
 power cannot open, and His light irradiate with the beams of 
 Divine mercy. The manna falls plentifully, and the water 
 flows from the rock still to water all thirsty souls in their 
 pilgrimage to heaven. How rich His mercy how full and 
 boundless the ocean of His love how inexhaustible the 
 depths of His wisdom in the cross of our Lord Jesus Christ ! 
 Think of all His rich promises to the perishing sinner ; think 
 of the examples of transgressors whom His grace has saved 
 the Manassehs, the Sauls, and the Magdalens, who are now 
 before the throne above ; think of the multitudes from all 
 nations, and kindreds, and tongues, which now sing the song 
 
604 REJOICING IN THE LORD WITH ALL GLADNESS. 
 
 of Moses and tlie Lamb, and you will see that the sinner who 
 dies shall perish self-condemned. Jesus wept over Jerusalem 
 and said, "But ye would not!" The fountain is full, but 
 ye will not drink ; the light shines, but men prefer the dark- 
 ness rather than the light, because their deeds are evil. He 
 has made provision too for out Joy, and calls for loving, joyful, 
 happy hearts. "Rejoice in the Lord evermore, and agairi I 
 say rejoice." He is the object of our adoring love. He re- 
 moves the earthly vanities which distract the mind, and opens 
 up to our admiring eyes the wonders of His person and the 
 glories of His work. We rejoice in Him ; walk in Him ; 
 live only in and for Him. There is no joy like this, for it is 
 pure and satisfying. We have found the beloved of our 
 souls, and the enlarged, transfused, emancipated heart re- 
 clines, like the beloved disciple, on the bosom of His love. 
 We grow up into Him in all things, and by contemplating 
 "His beauty we become transformed into His image ; and yet 
 every approach makes us only long for nearer communion 
 every victory over sin, and the world, and the flesh, only 
 shows us more and more the unapproachable holiness, majesty, 
 and beauty of His character. Rejoice, therefore, in the Lord. 
 He loved thee, and laid down His life for thee. He took a 
 long journey that He might meet thee in thy perishing con- 
 dition, and revive thee by His love. Think of the heaven 
 which He left, and the miseries and cruel mockeries to which 
 He came, and came for thee the lowly manger, the accursed 
 cross, and the loathsome grave. Rejoice in Him ! All this 
 world, or the next along with it, is as nothing when com- 
 pared with Him who is the glorious inefiable source of all 
 that is good and great in the universe, and He himself is the 
 fountain of thy joy. We are surrounded by His presence 
 filled and satisfied with His grace defended, guided, and 
 strengthened by His power. Our life is Christ, and our death 
 
WHOM HAVE r IN HEAVEN BUT THEE T 505 
 
 is gain. Here is an object worth living for indeed, which 
 ennobles the beholder, and gives him even in this imperfect life 
 something of the peace and effulgence of heaven. I only 
 marvel that we love Him and delight in Him so little ! that 
 a single hour should pass without thinking of our Beloved ! 
 O Thou great, glorious, and holy God, enlarge my heart, that I 
 may love Thee more and serve Thee better than I have hitherto 
 done ; give me Thy Holy Spirit to work in me what is well- 
 pleasing in Thy sight, that I may rejoice evermore in Thee 
 alone, through Jesus Christ, my Saviour and Redeemer. 
 Amen. 
 
 October 2bth, 1853. 
 
 XI. WHOM HAVE I IN HEAVEN BUT THEE ? Ps. Ixxiii. 2.'). 
 Compare Phil. iii. 3 8, and others. 
 
 Paul and Asaph, as well as all those who really know 
 Jesus, find nothing more desirable than Him ; find in Him, 
 even here on earth, in the way of faith, more than heaven and 
 earth together can ofier. What then shall they see and 
 enjoy in Him above, where they shall be with Him, like Him, 
 and see Him as he is ! But these heroes of the faith have 
 only few successors ; most people now-a-days speak another 
 language and say as they think ; " Give me this world and its 
 treasures ; let me enjoy the flesh and its lusts ; give me the 
 honour which comes from men, and I can do well enough 
 without Christ." Others, who desire better things, say : Could 
 I only get into heaven ; that is what I would like, but why is 
 it necessary to believe on Christ ? ye children of men ! ye 
 desire too little ; ye may have more, greatly more, than the 
 whole world, the whole himianity yes, more than heaven 
 
606 WHOM HAVE I IN HEAVEN BUT THEE? 
 
 itself is or has. Jesus gives you Himself, and in Him you 
 have more than a thousand worlds more than the heaven of 
 heavens. To know Him, and in Him the Father, is life 
 eternal ; is more than all the riches of the world ; more glad- 
 dening than the lusts of the flesh ; more glorious than all the 
 honours of men. Without and beside Him all is absolutely 
 nothing ; heaven without Him would be heaven no more ; 
 its glories woiild become a desolate wilderness. Without 
 Him and beside Him all is nothing and less than nothing, for, 
 as Paul says, it is all dross, and dung, and unsatisfying 
 vanity. Be not deceived, therefore, by earthly glory and 
 human fame. He that has Jesus has all ^has immeasurably 
 more than if he had all things else without having Him. He 
 who has Him not as a friend has Him as an enemy, and the 
 enemy of Christ shall certainly enjoy no pleasure long. But 
 this is not all ; dost thou not take Him for thy God and Lord, 
 thy Saviour and Redeemer, yea, thine all in all? then remember 
 He is thy Judge, and will certainly condemn and reject thee, 
 inasmuch as thou hast despised and rejected Him. Can the 
 whole world, with all its joys and honours, help thee then ? 
 Of what use are gold and silver, wealth and fame, before the 
 judgment seat ? What can redeem thee from the wrath to 
 come ? Therefore it remains ever certain that there is not 
 only no gain like Christ, but all other gain is loss if you have 
 not Him. But he that has Him has enough of everything. 
 
 Jesus, lead me to the fountain 
 
 Where thy love for ever flows ; 
 Worlds compared with thee are nothing ; 
 
 Joys are only covered woes. 
 
 What can thousand worlds avail us, 
 
 As we stand before the throne ? 
 Every human stay must fail us ; 
 
 He can help and He alone. 
 
THE HOLY PLACES. FIRST IMPRESSIONS. 
 
 Art thou mine, holy Jesus? 
 
 Then creation too is mine ; 
 And what tongue can tell how needful 
 
 Is thy love and power divine ? 
 
 " Grosser Heiland, deine Triebe 
 Schenke mir zum Liebes-Seil ! 
 Fiir ein Tropflein deiner Liebe 
 Sind mir tausend Welten feil. 
 
 Denn was waren tausend Welten ? 
 
 Und was niitzt mir ihr Gewinn ? 
 Wenn du anfangst mich zu schelten, 
 
 1st mein ganzes Gliick dahin. 
 
 Aber wenn ich dich besitze, 
 
 Sind die Welten alle mein. 
 0, wer sagt's, wie viel as niitze, 
 
 Deiner Huld versichert sein." 
 
 XII. THE LOCA SANCTA. FIRST IMPRESSIONS. 
 
 Let us glance over this land of wonders, to which the heart 
 of the Christian world still turns, as its dearest and most 
 cherished earthly home. It is the land promised to Abraham 
 and his posterity for ever, on the condition of their keeping 
 covenant with God ; and though the holy people are no longer 
 there, or there only as strangers in their own land, yet the 
 inhabitants, the manners and the customs of the natives 
 remind, at every step, of the earlier ages of the world, when 
 simple faith was young, and God and the holy angels held 
 intercourse with the sons of men. Ascend to the roof of my 
 house in Damascus, and survey the marshalled hosts of that 
 glorious firmament to which the patriarch was directed to 
 look, when he heard the heavenly voice, " and such shall thy 
 seed be." It is, indeed, a magnificent vision, and lifts up the 
 
608 THE HOLY PLACES. FIRST IMPRESSIONS. 
 
 soul to that cerulean heaven where the adorable Creator, 
 enthroned in the unapproachable glories of 131s own nature, 
 receives the homage and guides the destinies of the universe. 
 Yet that star-powdered expanse, wide and glorious as it is, 
 is only the portico to the mighty temple of creation, in which 
 the illimitable Jehovah has manifested the wonders of his 
 power ; and yet, if you consider how far the moral transcends 
 the physical, how much love and mercy and compassion are 
 superior to wisdom, strength, and majesty, you will exclaim 
 with the Christian poet, 
 
 " When marshalled on the nightly plain, 
 The glittering hosts bestud the sky, 
 One star alone of all the train, 
 
 Attracts the wandering sinner's eye, 
 It is the star of Bethlehem." 
 
 But see, yonder is the plain of Mamre, where Abraham 
 entertained the angels (Gen. xviii.), and Sarah prepared her 
 cakes, and the sure word of the Lord was fulfilled in the 
 promise of a son and heir. His tents are no more there, 
 though others are ; and no angels meet you any more ; yet 
 the eloquent air of the olden times breathes and burns through 
 the whole land. Bethel is in ruins, according to the word of 
 the Lord ; yet the God of Bethel and the wrestHng of Jacob 
 live in the languages, literature, and psalmodies of three 
 hundred millions of men. How potent are these names still ! 
 Bethlehem, Tabor, Jerusalem, Calvary, Olivet, are not mere 
 names, but mighty realities, which, throwing Rome, Athens, 
 and Olympus into the shade, are re-echoed in two himdred 
 languages, and mentioned with veneration wherever valour, 
 constancy, and love are held in esteem among the children 
 of men. They have tamed and humanised the wild beasts 
 which Daniel saw in the great prophetic calendar of earthly 
 
THE HOI-Y PLACES. FIKST IMPRESSIONS. 509 
 
 kingdoms (Daniel vii.), and transfused into the decaying 
 civilisations and states of antiquity the vigour and fervour of 
 a moral renovation. Come along ! every valley has its sacred 
 tradition, every mountain, rock, and cave re-echoes the voices 
 of the past ; prophecies over nations, cities, and races were 
 uttered here, and there the miracles of the Old Testament and 
 the New were transacted before the people. The heroes of 
 the sword, from Joshua to Napoleon, and the heroes of the 
 faith, from Abraham to Christ, have fought and conquered in 
 this promised land. It was the battle-field of the world, and 
 prophecy has not done with it yet. From it the tide of grace 
 and civilisation rolled over the world ; and Palestine has left 
 a greater impression on the languages, customs, laws, consti- 
 tutions, and kingdoms of the world, than all other countries 
 put together. It is one of the three historic lands, and its 
 history is the oldest and most authentic in existence ; it is the 
 land of prophecy and miracle, of heroes, poets, and conquerors ; 
 it is the land of sacred Kterature and the birthplace of true 
 religion. Above all, it is the land of incarnate Love, where 
 the great Deliverer lived, laboured, and died for the children 
 of men. These are attractions of no ordinary kind. We visit 
 Marathon, Pharsalia, and Waterloo, and feel moved by the 
 associations of greatness and glory connected mth them ; how 
 much more should every Christian heart be moved, as he visits 
 the tomb of Christ, or stands on the Mount of OKves ? Here 
 the interest is neither personal nor merely national, but mun- 
 dane and even universal ; for here the victory was gained for 
 the whole race of man the victory over the powers of sin, 
 and death, and the grave. We forget all the filth and deceit 
 of the monks that guard these places, in the real interests 
 which must always be associated with the great events and 
 facts of redeeming love. The land is filled with traditions of 
 all kinds, some of them true, many of them evidently false ; 
 
510 THE HOLY PLACES. FIRST IMPRESSIONS. 
 
 but the great outlines of Bible geography and history shine 
 forth like sunbeams around the paths of the pilgrim in Pales- 
 tine. But what are some of the general conclusions to be 
 drawn from a visit to the Holy Places ? They are many. 
 First, it is calculated to strengthen our faith in the promises 
 and prophecies, when we see the spots where they have been 
 more especially realised. Then, again, we may learn how 
 soon these holy associations lose their power, or, at all events, 
 their solemnising power, for there is no set of men, perhaps, 
 on earth less devout and reverential than the filthy, lazy, 
 avaricious monks, whose business is to show you the places, 
 record their traditions, and get as much money from you as 
 possible. The traffic in masses is not more certainly the 
 devil's market than the sight-seeing and relic-worship in the 
 Loca Sancta. There is no land, perhaps, where religion is 
 more separated from morality than this ; and no places where 
 Divine worship is less pure and heartfelt than these holy 
 places. It is mere form. All the purer energies of the soul 
 are lost and neglected in the genuflexions and grimaces of 
 external ritualism. Hence we may gather that it is the will 
 of God that our affections should not centre in place, but in the 
 glorious Person who gives them all their value ; not in Beth- 
 lehem, but the Babe of Bethlehem ; not in Calvary, but in the 
 Crucified ; not in the tomb where He lay, but in the Cori- 
 queror who rose from the dead, and ascended in our name 
 into the many-mansioned house of our Father in heaven. 
 
 Jesus, Saviour, full and free, 
 All our joy we seek in Thee, 
 Virgin-bom of Judah's stem. 
 Lowly laid in Bethlehem. 
 
 Thabor covered with a cloud 
 
 Hears the voice of God aloud ; , 
 
WHY DO I REJECT THE AUTHORITY OF THE POPE t 
 
 Meu, immortals, God and Man, 
 Meet in Thee, redeeming Lamb. 
 
 Calvary sees Thee nailed on high, 
 Hears thy pardoning, dying cry, 
 O Thou fount of endless grace 
 To the sinful human race ; 
 
 The Mount of Olives has a voice. 
 And all the hills and vales rejoice ; 
 The Prince of Life resumes his own. 
 The Son ascends the Father's throne. 
 
 These are sacred spots, but Oh ! 
 Such can still no human woe ; 
 Jesus, Saviour, full and free, 
 All our joys are found in Thee ! 
 
 October 26th, 1853. 
 
 XIIL WHY DO I REJECT THE AUTHORITY OF THE POPE ? 
 
 I. I reject the authority and headship of the Pope, 
 the Lord has not appointed him to be the head of the Church. 
 Jesus is the one head, and the Scripture recognises no other. 
 Where do you find in these records one word about popes, 
 cardinals, archbishops, patriarchs, and all the rest of that 
 worldly political conspiracy, which, under the name and 
 guise of religion, usurps the rights of the Redeemer, and 
 prostrates the liberties of the redeemed ? The whole system 
 is false, unscriptural, and tyrannical. The pretensions of 
 the popes are the boldest, most unscrupulous, blasphemous, 
 the world ever saw. 
 
 II. I reject the Pope and his entire system, because they 
 are in the Scripture, and specially and repeatedly, condemned 
 there. Who is the Antichrist that sitteth in the temple 
 
512 WHY DO 1 REJECT THE AUTHORITY OF THE POPE r 
 
 of God ? None other than the blaspheming pretender who 
 claims to be the universal Head of the church the prince 
 too, and ruler of the kings of the earth (2 Thes. ii. 3, 12.) 
 This passage describes a great system, having the following 
 lineaments. Ist. It is an apostacy. 2nd. It is headed up in 
 the man of sin and son of perdition. 3rd. The ruler of the 
 apostacy claims supremacy over all delegated gods, all that 
 is called God, or worshipped, viz., all kings, emperors, and 
 magistrates of every name. 4th. He rules in the temple of 
 God, vaoQ, that is, the church (1 Cor. iii. 16, 17 ; vi. 19 ; 
 2 Cor. vi. 16; Eph. ii. 21). 5th. It is a mysterious system 
 of iniquity. 6th. Satan energises and interpenetrates the 
 entire system with his lying wonders, so that the love of 
 truth is entirely obliterated from the desires of man. 7th. 
 The dupes of the system, iinder the strong delusion of the 
 devil, are led to believe a lie instead of the truth of God. 
 These are the marks of the apostacy in Scripture, and they 
 seem like enough the whole constitution of the Papacy. 
 Again we ask, where is the Babylon of the Apocalypse to 
 be found ? The Imperial city, the queen of nations, sitting 
 on seven hiUs, the impudent harlot with mystery written 
 on her forehead ! On earth there is nothing so like this 
 description as the Popish Church. 
 
 III. I reject the Pope and his system, because they would 
 rob me of the Bible. It is the gift of God to his fallen 
 creatures, and no man or number of men has the right to 
 take it from them. It is addressed to churches, and to indi- 
 viduals, but there is no epistle to the Pope, or his cardinals, 
 or his sacrificing priests. It belongs to the people, and it 
 is a proof of their sin and apostacy if they yield up to any 
 body of men the privileges which God has bestowed upon 
 them. 
 
 IV. I reject and abhor the Papacy, because it contains false 
 
WHY DO I REJECT THE AUTHORITY OF THE POPE t 513 
 
 doctrines. Tlie entire system is so pervaded with error that 
 the principles of truth and righteousness found in it are 
 weakened, and almost extinguished. It holds the three 
 creeds, indeed, but they are lost in the midst of the human 
 corruptions that surround them. Their doctrine of sin, and 
 ofrighteousnesss, is false ; their purgatory and penances, 
 their man- worship, angel- worship, and reKc-worship, are all 
 foreign to the Word of God, and in their own nature false 
 and pernicious. This is the case with every doctrine which 
 is peculiar to the system. 
 
 V. I reject the system of the Papacy, became its laws, 
 dogmas, and principles, as embodied in its constitution, and 
 written on every page of its history, are intolerant and 
 persecuting. The consciousness of the individual is swallowed 
 up in it, and the influence of a single caste claiming, as in 
 India, celestial privileges, usurps all, appropriates all, and 
 rules all. This is necessarily connected with a sacrificing 
 priesthood, which reduces the love and liberty of the Gospel 
 dispensation to a mere system of Jewish or heathenish 
 ritualism, which exactly increases its pretensions in propor- 
 tion as it departs from the Gospel. 
 
 yi. I reject the claims of the Papacy^ because it confounds 
 virtue and vice, truth and falsehood, light and darkness. 
 Look at their Popes, they are" all holy ! yet a great number 
 of them were the most cruel and bloody monsters the world 
 ever saw, destitute of every virtue, and revelling in every 
 crime. Look at the Saints of its calendars, and you will see 
 men there who deserve the reprobation rather than the 
 admiration of mankind. On the other hand, the virtues 
 most praised in the New Testament, are condemned and 
 -reprobated ; for example, the searching of the Scriptures, and 
 the refusing all creature worship. Can that system be of 
 
God which perverts or removes the very foundations of all 
 veneration and Divine worship ? 
 
 VII. Finally, I reject the claims of that system, because, 
 if the Old and ISTew Testaments be true, it is idolatrous. They 
 worship angels, saints, and images ; and, above all, they 
 worship the Virgin Mary, with an idolatrous veneration sur- 
 passing aU belief. I have seen many lands, and many 
 rehgions, and I venture to make the assertion that, if the 
 worship given to the blessed Virgin be not idolatry, idolatry 
 is absolutely impossible. These are some of the reasons which 
 make me reject the pretensions of the Popish system. 
 
 October 27th, 1853. 
 
 XIV. PKAYER. 
 
 In thee, Lord, we live, and move, and have our being. 
 The whole world is full of thy goodness and fatherly care. 
 O Lord, we forget Thee, in the midst of Thy works, and turn 
 aside to our own evil ways rather than to commimion with 
 Thee. The hard and obdurate heart refuses to obey Thy holy 
 commandments, and often becomes still more obdurate imder 
 the entreaties of Thy grace. But we would take refuge in 
 Thy love, and in the pardoning mercy of our Lord Jesus 
 Christ, who loved us, and gave himself for us, to redeem us 
 from the power and pollution of sin. Hear us, merciful 
 heavenly Father, and forgive us all our sins for His name's 
 sake. Amen. 
 
 October 51st, 1853. 
 
THE DOarRi:>fE of the I.OGOS. 
 
 NOYEMBER. 
 
 I. The Doctrine of the Aoyoc in hoth Coveaants. II. The New Life in the 
 German Churches its Causes : 1. The Destruction of Eationalism ; 2. A 
 Better Ministry ; 3. Missions ; 4. The King ; 5. Democracy ; 6. The 
 Kirchentag. III. 'H afnreXoc >; aXridiyrj, the True Vine. John xv, IV. 
 German Literature Difficulties. V. The Rain and the Thirsty Ground 
 A Hymn. VI. The Philosophical Tendencies of the 18th Century. 
 
 I. THE DOCTRINE OF THE LOGOS. John i. 1. 
 
 The sublime introduction of John's Gospel represents 
 Jesus Christ as the Aoyog, the personal Word who reveals the 
 unknown and invisible Grod. He is the manifester of the 
 Creator, and the medium between Him and the creation. He 
 was in the beginning with God, and by Him all things were 
 created. He is Qeog, God with the Father, ever manifesting 
 in time, in creation, and in human nature, the eternal life 
 of which He is the fulness and the fountain-head. In the 
 fulness of the times. He assumed our nature (i. 14), that He 
 might redeem and glorify the fallen race of Adam. Some of 
 the ancient Jews held nearly similar views of the person of 
 the Messiah, though much darker. Thus Philo : the Logos is 
 BevTcpoQ Geoc, a second God, and eiicwv rov ovrog, the image 
 of the one existing God. He is the Dwelling-place of Divine 
 Thought, or the Eeason of the all-creating God. He is the 
 Idea of all ideas, or the eternal all- including Prototype of 
 
516 THE DOCTRINE OF THE LOGOS. 
 
 the unity and totality of the creation. He is the creative 
 power of God, by which the universe is held together as 
 with a band the substratum and foundation of the world. 
 He is also, according to Philo, the leader of Israel through 
 the wilderness, and the conductor of the whole Jewish 
 economy. Nevertheless, Philo differs from John in the 
 following points : 1st. According to him, the Logos is not 
 trvlj and properly God, but a unique kind of being, neither 
 truly creature nor creator. 2nd. Philo is not clear as to the 
 personality of the Logos. He sometimes represents Him as 
 the mere power and wisdom of the Deity ; and at others as a 
 self-existing person. We have still clearer views of the per- 
 son of the Logos in the Targum of Onkelos on the Pentateuch, 
 and that of Jonathan ben Uziel on the Prophets. They were 
 written about the time of the destruction of Jerusalem. Here 
 we have the word ^<^D''!^ (verbum, Aoyoc,) and 71^^^ the 
 dwelling-place of God (Habitatio), described as a real and 
 universal mediator between God and his people. They use 
 Memra and Shekinah as identical, and substitute them often 
 for the Jehovah of the original text; thus. Numb, xxiii. 21, 
 " Jehovah his God is with him, and the cry of a king is in 
 him," Onkelos expounds, " The Memra of Jehovah their 
 God is with them to help them, and the Shekinah of their 
 king is in the midst of them." Onkelos distinguishes very 
 clearly between the word spoken and the personal Memra (see 
 Maier on John i. 1), and speaks of the latter as a personal 
 independent being as the angel of the Lord who led the 
 people, and the Divine Mediator between God and man. 
 
 So also Jonathan contemplates the Word as a person, and 
 attributes to him aU personal offices and attributes. He 
 explains 2 Sam. vi. 7, " The Memra of God struck Uzziah 
 there ;" 1 Kings viii. 50, " Forgive thy people wherein they 
 have sinned against thee, and all their transgressions which 
 
THE DOCTRINE OF THE LOGOS. 517 
 
 they have committed against thy Memra ;" xviii. 24, " I will 
 call upon the name of the Lord, then will he send his Memra 
 and bring down fire ;" 2 Kings xiii. 23, he explains, " Je- 
 hovah looked graciously upon his people in the Memra ;" 
 xix. 29, " Thou hast tempted my Memra ;" Isa. vi. 8, " I 
 heard the voice of the Memra of the Lord ;" xxx. 27, 28, "The 
 Memra of the Lord is like a consuming fire ; his Memra is 
 like an overflowing stream." Compare Isa. Ixv. 3 ; Ixvi. 13 ; 
 Jer. xix. 23, 32 ; xxxi. 41, and many others. From these 
 it is manifest that Jonathan held the Messiah to be a Divine 
 person, pre-existent from the beginning, and mediating in 
 aU things between God and the people. I have now before 
 me Nork's " Habbinische Quellen," in which he shows by 
 copious extracts that the ancient Jews believed in the Messiah 
 nearly as we do. He gives the following heads with the 
 , proofs. I. The Messiah shall possess the Divine nature. 
 II. He shall also be a real and proper Man. III. He shall 
 fulfil the three ofl&ces of King, Redeemer, and High-Priest. 
 IV. He shall be without sin. V. He shall suffer for the sins 
 of the people. YI. He shall descend into hell. YII. He 
 shall ascend into heaven. YIII. He is the true King. IX. 
 He is to abolish the offerings and the law. X. The Messiah 
 shall introduce a new law. XL He is to exercise the func- 
 tions of a high-priest. XII. His death shall be a vicarious 
 sin-offering. XIII. Messias shall be the bruiser of the ser- 
 pent. XIY. Messias shall be the Judge of the world. From 
 these we may see clearly enough that the ancient Jews 
 differed essentially from the modern, respecting the person 
 of the Messias. The doctrine of the Logos, therefore, as we 
 find it in John, is nothing more than the fuller and clearer 
 development of the views of the ancient church concerning 
 the Messias. Here, as in other things, the New Testament is 
 the completion of the Old, the gospel of grace, the end of 
 
518 THE NEW LIFE IN THE GERMAN CHURCHES. 
 
 the fiery law, and Moses unveiled, brightens into the glorious 
 person of the Divine mediator. The two covenants can no 
 more be separated than the soul and body from the person of 
 a living man. The ray of Divine promise existed from the 
 beginning ; it became clearer and brighter as the ages rolled 
 on ; and in the fulness of the times burst forth in dazzling 
 lustre in the Sun of righteousness. Jesus is the same yester- 
 day, to day, and for ever. The ancient church cherished the 
 same hopes as we do, and rested for eternity on the same 
 glorious Deliverer. His person is the stem on which all the 
 branches are unfolded from the beginning, and from which 
 the sap of life eternally flows the connecting unity of the 
 ages, covenants, and dispensations of God ; the eternal centre 
 around which" the purpose of the Creator, Redeemer, and 
 Glorifier unfolds its various parts on the theatre of creation. 
 This is a Redeemer worthy of our love, and in Him we have a 
 gift worthy of the munificence of God. 
 
 " Jesus, my Lord, my chief delight, 
 For thee I long, for thee I pray, 
 Amid the shadows of the night. 
 Amid the husiness of the day. 
 
 Thou art the glorious gift of God 
 To sinners weary and distressed. 
 The first of all his gifts bestowed, 
 And certain pledge of all the rest." 
 
 November 10th, 1853. 
 
 n. THE NEW LIFE IN THE GEKMAN CHUECHES. 
 
 Change seems to be the law of the universe. Growth, 
 decay, and reproduction move in eternal cycles, from the 
 
THE NEW LIFE IN THE GERMAN CHURCHES. 519 
 
 ephemerae and animalculae under our feet, to the worlds and 
 systems of worlds which compose the universe. Nor is the 
 church, which is the vessel of His mercy and the heir of 
 eternal life, exempt from this universal law. In grace and 
 in nature, Deus liabet horas et moras, and the times and the 
 seasons are in his hands. See the holy apostolic Church, 
 full of life, and vigour, and joy ! Terror could not appal her 
 in the path of righteousness ; Judaism, heathenism, and 
 worldly tyranny fell before her persevering love ; the name 
 of her beloved Master was borne on all the winds of heaven to 
 the extremities of the known world : and in a few years the 
 triumphs of the cross were published in all nations and 
 tongues. Such was the force of Divine grace, as it burst forth 
 fresh from the bosom of God, and such was the beauty, power, 
 and glory of the Apostolic Church in which it dwelt. Ages 
 rolled on ; the Church became wedded to the world, and 
 sought her succour and strength, not in her living Head, but 
 in the kings and princes of the world. She ceased to suffer 
 and began to enjoy, thus forgetting the first principles of the 
 present dispensation ; and from this worldly ease and indif- 
 ference, the transition to a deeper apostacy became easy and 
 indeed necessary. Her gold became dim, and her fine gold 
 was changed. Faith was changed into superstition, love into 
 the meretricious embrace of worldly power ; the hope of the 
 Lord's coming, which sustained hitherto, yielded to the fasci- 
 nation of human glory ; and, in one word, the holy, suffering 
 Apostolic Bride sunk into the apostate, superstitious, pleasure- 
 loving harlot of the middle ages. What a change ! The 
 doctrines became corrupted, the morals of the people were 
 tainted, and out of the general confusion arose to the surface 
 of the dark muddy sea the Antichrist of the West, whose 
 reign had been foretold in the Scriptures of truth. He 
 reigned and prospered for ages, till the nations became weary 
 
520 THE NEW LIFE IN THE GERMAN CHURCHES. 
 
 of his cliaiiis ; and, at the cost of oceans of blood and treasure, 
 Germany, England, and other nations, asserted the right to 
 look up to the clear heaven without the intervention of the 
 Pope. The fetters were broken. Germany heard the voice 
 of Luther, and the foreign yoke of priestly tyranny fell from 
 the Teutonic neck. This was the Reformation. Zeal, valour, 
 and faith walked on the earth again, with something like 
 apostolic glory ; and Christianity, awakening from a sleep of 
 ages, and throwing off the incrustations of superstition, became 
 assimilated to the faith of the Primitive Church. But this 
 glory did not continue long. Coldness crept over the re- 
 formed Church of Germany; and, during this period of 
 slumber, her enemy was acquiring new strength. The Jesuits 
 went forth to add new triumphs to the Popish Church, and 
 their success was, for a time, marvellous indeed ; but even the 
 Popish nations could not be led to the belief that Jesuitry 
 was Christianity, and so the kings and the popes united and 
 the Jesuits fell. Nor was this any advantage to the Pro- 
 testant Church of Germany. The attacks of the Jesuits had 
 kept them from slumber, and now they yielded to corruption 
 and death of every kind. Rationalism ruled in the Univer- 
 sities, indifference in the pulpit, and infidelity among the 
 people. This was the state of things generally until lately, 
 and in many places it is bad enough still. Nevertheless, we 
 have great reason to bless God there is a great change taking 
 place for the better, and new life is breaking forth in many 
 places most wonderfully and most unexpectedly. But what 
 are some of the causes of this change ? I. Rationalism is 
 dead and buried. This is not owing to any general effort on 
 the part of the more Christian portion of the community. On 
 the contrary, it got its death-blow from an unbeliever. The 
 people were weary with the farce of rationalistic expositions. 
 The Bible is a serious book, to say the least of it, and appeals 
 
THE NEW LIFE IN THE GERMAN CHURCHES. 521 
 
 to the higher and nobler principles of man. These Eationalists 
 admit no miracles, and hence prophecies, signs, wonders, 
 all must be explained on natural principles. The birth of 
 Jesus was not miraculous, his cures were mere tricks, his 
 casting out devils an appeal to Jewish prejudice, his death 
 was not a sacrifice (if he did die), and his resurrection was 
 only a cunningly devised fable. The people listened for a 
 time to all this, but they soon perceived that the position of 
 these expositors could not be maintained ; for, if all their 
 expositions were just and true, the Apostles must have been 
 knaves and deceivers. If the Apostles were honest men, 
 Rationalism must be false. This conviction gradually forced 
 itself into the public mind, and Strauss gave the system the 
 death-blow in his " Life of Christ ;" not, indeed, to establish 
 anything better did Strauss labour, but he has the merit of 
 honesty, in that he calls that fable which he believes to be 
 fable. II. A new and better race of preachers has risen up 
 in Germany. The grace of God has been manifest and abun- 
 dant in the conversion and sanctification of many excellent 
 men and ministers, so that the pulpits resound once more with 
 the doctrines of grace and the justifying righteousness of 
 Christ. In many places, indeed, all is dead still ; but that a 
 great change has taken place for the bettor, must be acknow- 
 ledged by all. III. The Missions of the Church have exer- 
 cised a good influence on the ministers and people. This is 
 natural ; for in blessing others, we are blessed ourselves. 
 The German Home Mission is a gigantic institution for 
 reviving and propagating the spirit of piety through the entire 
 land. ly. The King of Prussia lends his whole influence to 
 the cause of evangelical religion. This has given a great 
 impetus to the religious movement in the right direction. 
 V. The wars of the French Revolution had reduced the 
 nations to the extremity of suficring ; and, in the midst of the 
 
522 THE TRUE VINE. 
 
 judgments of the Lord, they began to learn righteousness. 
 The movements of 1848, also, shook the thrones of the conti- 
 nent, and revealed the fierce violence of a godless democracy ; 
 and now the fear of democrats is literally leading princes, 
 nobles, and the upper classes generally, to the fear of the 
 Lord. Democracy, violence, and infidelity were on the one 
 side, and hence royalty, religion, and respectability naturally 
 enough took the other. VI. The Kirchentag is now exer- 
 cising a prodigious influence in Germany, and it is likely to 
 increase more and more. This great annual meeting of the 
 clergy is voluntary, and seeks to exercise no legal nor disci- 
 plinary power ; but the questions which it discusses are of the 
 most important kind, and its decisions and recommendations 
 of immense moral weight. At the last meeting (which was 
 in Berlin) the spirit of unity, forbearance, and brotherly 
 love was admirable. The King was present at the discus- 
 sions, and thus the whole influence of royalty was added to 
 the religious movement. These are some of the subordinate 
 causes of the present revival in the German Church ; but the 
 chief source of all holiness and love on the earth, must be 
 the work of the Holy Spirit of God, who alone can breathe 
 upon the dry bones and organize them into an army of living 
 
 November 20th, 1853. 
 
 III._'H &fXTre\oc h a\T]divri.TJiE TRUE VINE. 
 
 Glorious word from the lips of Jesus ! He is the vine, and 
 we are the branches ; He is the foimdation, and we are the 
 living stones ; He is the head, and we are the members of His 
 risen, glorified himaanity. This is the noblest, strongest, and 
 
THE TRUE VINE. 623 
 
 most wonderful of all unions. Life is united to death, eter- 
 nity to time, majesty to meanness, and the infinite perfections 
 of the Godhead to the weakness, wants, and necessities of his 
 people. We are in Him ; and His Spirit dwells in us. This 
 is the mystery of godliness and was commenced in the incar- 
 nation of Christ. Without this union with the Living Head, 
 victory over ourselves, and victory over the enemies of our 
 souls, is impossible. Our holiness, strength, and assurance 
 flow only from Him. If the branch be cut off from the viae 
 it dies ; and the soul that departs from Jesus, or, on account 
 of unfruitfulness, is cast out, most certaiuly perishes. The 
 fountaia of his life is cut off, and he finds no supplies of 
 grace any more. Like a branch, he may retain some green- 
 ness for a time ; but, in the act of separation, the withering 
 has begun, and a very short time shall make it ready for the 
 burning. The vine strikes its roots deeply into the earth. Do 
 we live in the assurance that we are rooted and grounded in the 
 eternal love of God, who chose us from the beginning, and re- 
 deemed us in the fulness of time ? The vine is far from being a 
 beautiful tree ; it has no form nor comeliness, yet it brings forth 
 the most delicious fruits. It is in this respect like Jesus, who 
 was despised and rejected of men, a man of sorrows, and 
 acquainted with grief ; yet the blessings of His love are beyond 
 all price, and the fruit of His Spirit more precious than rubies. 
 The vine is filled with sap, which flows through the roots, the 
 stem, the branches, and the leaves. This is like the cement 
 iu the temple, the blood in the human body, and denotes the 
 all-pervadiag spirit of life ia the redeemed body of Christ. 
 He is the cement, the blood, and the sap. Without Him the 
 temple falls to pieces, without Him the body faints and dies, 
 without Him the vine yields neither leaves nor fruit. He is 
 the one common life which fills all the members, great and 
 small, far off or near at hand, with the manifold fulness of 
 
524 THE TRUE VINE. 
 
 the Head ^the ever-present, all-pervading unity which con- 
 nects the distant extremes with one another, and leads up the 
 hopes and aspirations of the worshippers to the glories of the 
 celestial throne. The leaves of the vine are beautiful, and 
 form an agreeable shade in the heat of the day. How often I 
 have dined under the shady foKage of the vine. Is there 
 anything on earth more beautiful than the solemn, public 
 profession of the members of the Church ? See those thou- 
 sands assembled around the table of the Lord ; one heart ani- 
 mates them all, and it is overflowing with love to God and 
 man; one voice ascends from them all, sweeter than the 
 angels' song on the plains of Bethlehem 
 
 " O Love Divine, how. sweet thou art! 
 When shall I find my willing heart 
 
 All taken up hy Thee ! 
 I thirst, I faint, I die to prove 
 The gi-eatness of redeeming Love, 
 
 The Love of Christ to me ! " 
 
 These leaves are very refreshing. The songs of the pil- 
 grims, their solemn assemblies before Jehovah, their sacra- 
 mental vows, their confession of sins, their strong crying and 
 tears these are the lamp through which the oil shines these 
 are the leaves of the tree of life, beneath which the fruits 
 ripen under the Sua of righteousness these are the white 
 robes of our heavenly calling, which we are to preserve un- 
 spotted from the world. How various are the branches of 
 the vine. They are large and small, long and short, strong 
 and weak ; they are straight, bent, and crooked, of all forms, 
 figures, and dimensions conceivable ; but they are all one, 
 and all living through their union with the stem. So are the 
 members of Christ. Various in number, size, and brightness 
 as the stars of heaven, their light is one ; diversified as the 
 
GERMAN POETICAL I-ITERATURE. 525 
 
 branches, twigs, buds, and leaves of the vine, their life, fruit, 
 and flavour are all the same ; they are of different ages, 
 nations, and generations ; their languages, colour, and coun- 
 tries are all different ; yet in Jesus Christ, their Living Vine, 
 they form one glorious unity, in which all diversities and 
 extremes are united. They all grow together on the same tree 
 of life ; they all shine together in the same radiant heaven ; 
 they all die the same death unto sin, and show the same resur- 
 rection to righteousness. Let us grow in grace. Let us pant 
 after more of the life of God, by which we may become more 
 dead to the world and more assimilated to our heavenly 
 Master. There is no limit here. The way of holiness is end- 
 less, and the most accomplished traveller sees heights of glory 
 in the distance stiU ; onward, then, towards the everlasting 
 goal Jesus, the author and finisher of our faith. 
 
 " Onward, still onward ! arising, ascending 
 To the right hand of power and joy never-ending." 
 
 IV. GERMAN POETICAL LITERATURE. GREAT 
 DIFFICULTIES. 
 
 Till the time of the Reformation, the German language was 
 a barbarous dialect, and unfit for the purposes of a noble 
 national literature. Luther's Bible gave it the first great 
 impulse, which has been rolling on and vibrating, manifold 
 and in all directions, till the present time. It is now the 
 language of the deepest philosophy in the world ; and seems, 
 for poetry and prose, science and sentiment, religious enthu- 
 siasm and popular debate, to be as pliable, if not so musical, 
 as the ancient Greek. It is spoken by seventy millions of 
 men, and its present influence over the literature of the 
 world is prodigious. But the enthusiasm of the Reformation 
 
526 GERMAN POETICAL LITERATURE. 
 
 subsided ; the glorious and almost boundless treasures of their 
 church-poetry remained, it is true, and in this respect, no 
 church or nation can compare with them ; but indifferentism 
 had succeeded to their religious wars ; a meagre and misty- 
 theology prevailed in the church and the universities ; while 
 the ennobling political feelings of independence and personal 
 responsibility, were nearly extinguished in the nation. When 
 Klopstock appeared, the upper classes were absolutely ashamed 
 of their own language ; at all the courts and in the influential 
 circles of society, the common language was French, while 
 the German was, as degraded and barbarous, condemned to the 
 vulgar, uneducated masses. A literature apart from religion 
 there was none. The two churches stood at the greatest pos- 
 sible distance from each other ; nor was there in any depart- 
 ment of literature any one name that commanded the respect 
 and admiration of both. 
 
 II. As a general rule the fine arts are but the reflex or the 
 development of national glory, so that in the poetry, music, 
 and painting, we may contemplate as in a mirror the progress 
 of the nation, their strength, manhood, and glory ; thus the 
 time when Greece attained its highest literary glory was im- 
 mediately after the overthrow of the Persians, when the 
 national life, collected, overflowing, and triumphant, sent 
 forth such wonderful streams in all directions. The Roman 
 character is seen clearly enough in Yirgil and Horace ; Spanish 
 Kterature rose and declined with the political, importance of 
 the nation ; the literary periods of England were uni- 
 formly the periods of her greatest political, religious, and 
 military glory. Thus it is a general rule that the fine 
 arts are a development of the national life, where the man- 
 ners of the age, the interior energy of the community, and 
 the spirit of the people are represented. This is not the case 
 in Germany. Her literature created the national feelings and 
 
GERMAN POETICAL LITERATURE. 527 
 
 glory, not these her literature. Morally, politically, and 
 physically, Germany was dead, when, like a new life arising 
 out of corruption, her bright morning broke forth in literary 
 splendour after the long and dreary night. Goethe's life is 
 the history of German literature, as Klopstock's appearance 
 was at Goethe's birth, and Schiller was Goethe's friend, and 
 these three were then, and are still, the brightest stars in the 
 firmament of German fame. The difficulties in the way of 
 these men were very great. 
 
 I. One of the first requisites to literary, and especially 
 dramatic greatness, is national character ; not a misty, vague 
 feeling of some ambiguous kind of nationality, but a clear, 
 consistent, well-defined, and universally known, felt, and 
 realized nationality, which is the boast and glory of the 
 people, with which they are satisfied, and from which their 
 images, figures, histories, fables, and traditions are drawn. 
 Such a nationality had Greece and England, and hence their 
 literary supremacy in the department of poetry, and espe- 
 cially the drama. Goethe sinks before Shakspeare, indeed, 
 but the difference is to be attributed to the circimistances 
 more than the men. Think of the British poet in the midst 
 of the nation victorious over inward and outward enemies ; 
 baffling, beating, and triumphing over the warlike Spaniards 
 and the insidious Italians the enemies of their faith and the 
 enviers of their national prosperity ; think of him in the 
 great capital, xmder the eye of the great Queen of whom the 
 nation were so justly proud ; surrounded by historic names, 
 families, and monuments of all kinds, embodying and appeal- 
 ing to the proudest, noblest, and most clearly defined national 
 character which ever existed ; the nation imited, fervid, and 
 religious, determined to defend their isle against the attacks 
 of the Spaniard, the pope, or the devil himself ; an immense 
 body of traditions, histories, and heroes (well known and 
 
528 GERMAN POETICAI, LITERATURE. 
 
 understood by the people) from which to draw his materials ; 
 and you may imagine how favourable the circumstances were 
 for the wonderful creative genius of Shakspeare. How dif- 
 ferent with Klopstock, Goethe, and Schiller ! The nation 
 divided into many little courts, at which, and in the upper 
 ranks generally, the French had displaced the German lan- 
 guage ; no clear, well-defined nationality through which a 
 poet could body forth the sentiments of a people ; no great, 
 recent national enthusiasm and glory ; no compact, well- 
 understood body of traditions, from which indeed the nation 
 was, and still is, far too much divided ; the two great rehgious 
 parties in unapproachable separation, so that the idea of com- 
 mon masters, to whom they must both do homage, seemed an 
 absurdity ; yet, in these most depressing circumstances, the 
 genius of the nation broke forth irresistibly, subduing all 
 opposition, subjugating the intellectual of all parties, creating 
 a profoimd feeling of German nationality and unity among 
 millions of men, and elevating the language of fatherland to 
 wonderful perfection and beauty. "We have a history Ger- 
 many has only records ; and our long historic life is orna- 
 mented by more poets, heroes, orators, and statesmen, than 
 any other on the earth, and this, indeed, is the great advan- 
 tage of our poets. 
 
 II. It is admitted by all that German literature, in almost 
 every branch, rose and flourished among the Protestants. 
 The Roman Catholics have had no great poets, orators, and 
 philosophers. From Leibnitz to Schelling and Schleiermacher, 
 the long line of deep and often fearless audacious thinkers 
 have been Protestants ; no good German poet was a Catholic ; 
 Goethe, Schiller, Lessing, Klopstock, Herder, &c., were all of 
 the Beformed Church, Even in music and painting, to 
 which the gorgeous spectacles of Popery are so favourable, 
 the Protestants have, with only a few exceptions, been the 
 
THE RAIN AND THE THIRSTY GROUND. 529 
 
 superiors ; and the same important truth is proved by the 
 fact that in the mixed universities, such as Bonn, where 
 seven-eighths of the students are Catholics, the majority of 
 the professors are Protestants. It is a fact, then, of which the 
 German Protestant Church has reason to be proud, that the 
 literary and historic men of Germany are peculiarly their 
 own. 
 
 November 2Sth, 1853. 
 
 v. THE RAIN AND THE THIRSTY GROUND. Is. xi.iv. .3; 
 Rev. XXI. 6 ; Ezek. xxxvi. 25. 
 
 He that has travelled in the East knows the force and 
 beauty of these texts. The sands are rolling round you like 
 a tempest-tossed ocean ; the hot wind sweeping along charged 
 with sand- dust, which enters into every crevice and threatens 
 to blind and suffocate you at once ; the sun sends forth his 
 fierce radiance from a burning, brazen sky ; wells there are 
 none for many a weary hour, and you have already drained 
 the last hot drops from your sheepskin bottles ; the children 
 shout for water, and you have none to give them ; even the 
 Arabs, born and bred in the eastern clime, take refuge under 
 every bush, or rock, or sand-hill, which promises shelter from 
 the solar rays. How natural and sweet the assurance, " He 
 is the shadow of a great rock in a weary land ; " He is the 
 rock of our strength on which the weary soul reposes when 
 the tempest of wrath sweeps away every refuge of lies. 
 
 " Rock of ages, cleft for me, 
 Let me hide myself in thee." 
 
 This Rock, too, as in the days of old, is the fountain-head of 
 
 M M 
 
630 THE RATN AND THE THIRSTY GROUND. 
 
 waters for the parched land. It is good that the land parched, 
 for he that is not thirsty -will never drink, though the waters 
 may flow in abundance. There is, indeed, no want of water, 
 for from the days of Pentecost the streams of refreshing have 
 been making glad the city of our God ; there is no want of 
 promises of grace and good- will on the part of our God, but 
 the thirsty souls are few to whom these streams are dear. 
 Tliere is too much hungering and thirsting after worldly 
 pleasure and amusements after honour, fame, and earthly 
 glory after gold, and silver, and the applause of men after 
 houses, lands, and luxurious enjoyments of all kinds. These 
 seem to be more desired by many than Pentecostal showers ; 
 these satisfy our worldly minds more than the love of the 
 Father, the presence of the Son, and the communion of the 
 Holy Ghost. How can the holy God give us His Spirit ? 
 the vessel is not prepared for the new wine ; our cold carnal 
 hearts shrink from close contact with the living God ; we are 
 not willing to be filled with all the fulness of God ! Where 
 is the people who, like dry and parched land, sigh after the 
 refreshing streams, and, like David, cry night and day after 
 God, the living God ? He that is satisfied with himself will 
 not seek after the fulness of God. He that created alone can 
 deliver us, and the power of His love alone break the delusions 
 with which sin has enchained us ; we will not sigh, cry, and 
 pray, though God has commanded us ; we will not enter into 
 the mind and heart of Jesus in holy hatred of sin, though 
 He died to redeem us from its power ; we are like enchanted 
 people who walk in a vain show, to whom the realities of 
 death, eternity, and the coming of the Lord are as dreams ! 
 Be not deceived. Without this water of life you can bear no 
 fruit to God ; you are dead, withered branches, and may soon 
 be cut off for the burning ! Awful thought, brother ! and 
 yet there is life, and love, and peace for thee in Jesus in 
 
PHILOSOPHICAI, CITARACTER OF THE 18TH CENTURY. 531 
 
 His grace, in His cross, in His glorious and adorable person, 
 so that thou art without excuse if thou dost not ask, and seek, 
 and knock at the gate of mercy. Heaven and earth cannot 
 compensate for the want of this water. If any man have 
 not the Spirit of Christ, he is none of His. Seek these 
 heavenly showers, and the thirsty heart will be refreshed, and 
 buds of righteousness will begin to open among the leaves of 
 your profession. 
 
 Holy Spirit, heavenly Guest, 
 Satisfy my aching breast ; 
 Fill me with thy quickening powers, 
 Send me Pentecostal showers ; 
 Lead me, guide me, in tliy love, 
 Till I reach the realms above. 
 
 Still the tumults of my soul. 
 Make my wounded spirit whole ; 
 Let thy holy heavenly fire 
 All my heart and soul inspire ; 
 Lead me, guide me, in thy love. 
 Till I reach the realms above. 
 
 Come and shed thy gifts abroad. 
 Blessings from the living God ; 
 Thine the glory, thine the might, 
 Thou mine everlasting light ; 
 Ever helping in the past. 
 Thou wilt be my help at last. 
 
 VL PHILOSOPHICAL CHARACTER OF THE EIGHTEENTH 
 CENTURY. 
 
 As to philosophy. The three countries in which the princi- 
 ples of philosophy were discussed at all, were England, France, 
 and Germany. England led the van, as she always does in 
 
 MM 2 
 
532 PHILOSOPHICAL CHARACTER OF THE 18TH CENTURY. 
 
 discoveries of all kinds, in poetry, in science, and in the social 
 virtues also ; but she never carries out her principles fully. 
 Hence one party says she is always inconsistent, and afraid to 
 carry out her principles to their legitimate conclusions ; and 
 the other party, that she is not like the school-boy, who 
 pushes rules to extremes, but the scholar, who knows how to 
 guard and limit great principles. 
 
 The philosophical tendency of England in the eighteenth 
 century may be justly named deistical. By this we mean the 
 tendency to oppose the positive revelation of the will of God, 
 as contained in the Bible. From Tindal to Bolingbroke, a 
 multitude of writers appeared in England who, in all con- 
 ceivable ways, and with immense*talent and acuteness, imder 
 the names of deists, Christian deists, and free-thinkers, denied 
 the fact and even the possibility of a written revelation. 
 They claimed the name of philosophers, and pretended to be 
 guided solely by the principles of reason. They never became 
 popular, nor did they seek to disturb society by carrying out 
 their principles into practice ; and if at one time the public 
 mind seemed to be tinged with their sentiments, it was only 
 for a moment, and the Christian's doctrines became more dear 
 to the nation, and more deeply rooted than ever. The deists 
 were met and overthrown on the fair field of reason and 
 argument, so that since Bolingbroke no respectable writer has 
 appeared to take up their cause. Compared with the deists 
 of other nations, the English appear to great advantage; 
 they are more moderate, less wildly speculative, and less 
 offensive in their morality. During this century the moralists 
 advocated the theory of happiness being the end and test of 
 virtus ; a refined kind of materialism pervaded their writings, 
 and the spiritual and intellectual nature of man was neces- 
 sarily neglected, if not absolutely degraded. Virtue's reward 
 was the feeling that we had acted virtuously. These are the 
 
PHILOSOPHICAL CHARACTER OF THE 18TH CENTURY. 633 
 
 two greatest philosophical tendencies of the eighteenth century 
 in Britain. In France it was very different. The principles 
 of the English deists were widely sown in that land, and 
 brought forth harvests of blood. The steadiness which marks 
 the Englishman was wanting there, and the negative opposi- 
 tional principles assumed the most alarming forms. We 
 distinguish three streams in the currents of French philosophy : 
 1st. The purely negative, of which Voltaire is the proper 
 representative. He is a true Mephistophiles, who mocks at 
 everything and cares for nothing ; there may be a God, or 
 there may not ; heaven and hell are of the like importance to 
 him, as they form the subjects of ridicide and raillery. These 
 men are well qualified to attack, as they have themselves 
 nothing to defend ; and for a time the influence of that party 
 in France was immense. But it did not continue long. There 
 was no system, no soul, no noble views of man and the uni- 
 verse, no great principles which a nation could take hold of; 
 it was all a mere mocking negation, and speedily yielded to 
 something more tangible. 2nd. This was atheism, positive, 
 doctrinal atheism, which found so many advocates in France. 
 The mind must have something to rest on. We do not spend 
 our life on a bridge ^we must go back or forward ; and the 
 mocking doubts of Yoltaire and his school could not long 
 satisfy the nation. Hence the doctrinaires, who formed a 
 system of unbelief and blasphemy which they announced with 
 the vehemence and confidence of prophets. 3rd. There was 
 a third stream opened up in French philosophy by Eousseau, 
 a true noble of nature's making. He was the man of feeling 
 and heart, the most eloquent writer in France, and the most 
 versatile genius in the world. His influence was immense, 
 and, compared with that of the other schools, was decidedly 
 beneficial. He believed in God, virtue, and a future world, 
 and in Germany his ideas took deep root. He shook, in fact. 
 
334 PHILOSOPHICAL CHARACTER OF THE 18TH CENTURY. 
 
 the entire systems of education in the civilised world, and 
 many of his principles have been adopted in most of the 
 educational systems of modem times. These three streams 
 of public opinion in France were very different from one 
 another ; but they were all flowing from the same source of 
 infidelity, and all sought to break down and submerge aU the 
 positive principles of politics and religion. It is therefore an 
 indubitable fact, that the immense impulse given to infidel 
 principles was commenced in England. Her deistical writers 
 laid the train, and the French democrats applied the spark. 
 England got out of the scrape in time, but France and Ger- 
 many were overwhelmed and demoralised by the "wildest 
 principles of democracy and unbelief. 
 
angelology; thoughts on the holy angels. 
 
 DECEMBER. 
 
 r. Angelology; or, Thoughts on the Holy Angels. Objections Answered; 
 1. The Name, "AyyeXoc, and its Applications ; 2. What do we know of 
 Angels ? 3. Objections to the Doctrines of Angels ; 4. Various Questions 
 concerning Angels. II. Klopstock : his Character and Poetrj-. III. The 
 Sighing of the Soul after Jesus. IV. Inspiration; German Notions. 
 V. Wieland. VI. German Celehrity ; Learned Men and Critics. VII. 
 A Short Conversation on the Question, " Is it not possible to teach Theology 
 profitahly?" VIII. The Pilgrim's Wants and the Pilgrim's Song. IX. 
 Dec. 25th, the Birth of Christ; 1. Prophecy and Promise; 2. Offices; 
 It. All Varieties meet in the Manger. X, Are the Jews under a Curse? 
 XI. Hope ; a Hymn. XII. A Wish. 
 
 1. ANGELOLOGY: THOUGHTS ON THE HOLY ANGELS. 
 
 I. The naine"AyyXoc, *]h}7D and its Scripture appKcatious. 
 We observe, tlie name means Messenger, and the message 
 is ayyeXia, to which add ev, good, and you have Evangelium, 
 the " good news," the Gospel. Angel is therefore a name 
 of office, and is applied (1.) to prophets, Is. xlii, 19 ; Hag. 
 i. 13 ; Mai. iii. 1, (John the Baptist). (2.) To priests, Mai. 
 ii. 7, (comp. Gal. iv. 14). (3.) To ministers, teachers or 
 bishops of the New Testament Church, Rev. i. 20. There 
 is no good reason for believing that the pillar of cloud, Ex. 
 xiv. 19, or anywhere else, is called an angel. Much less is 
 the destroying pestilence, 2 Sam. xxiv. 16, Sea., or anywhere 
 else, ever personified with the glorious name, " the angel of 
 Jehovah" (2 Kings xix. 35). (4.) It is applied to ordinary 
 
536 angelology; thoughts on the holy angei^. 
 
 messengers (Job i. 14 ; 1 Sam. xi. 3 ; Luke vii. 24, ix. 52). 
 These passages show clearly that the word angel is a personal 
 official name, and can properly denote only rational beings. 
 But (5) it is generally used in the Bible to denote the 
 heavenly hosts those glorious beings created by God, and 
 endowed with high and noble faculties, for the purpose of 
 executing his commands and glorifying his name (Heb. i. 
 14). (6.) It is given to Jesus, the Mediator of the New 
 Covenant, He is the Angel of the Covenant (Mai. iii. 1), who 
 came to reveal the treasures of the New Testament grace to 
 mankind. This is the explanation of the passages where 
 Divine names, acts, titles, and attributes are attributed to 
 this angel. * Jesus, the Eternal Son of God, the Revealer, 
 and the Word of Wisdom, is this glorious, immortal, and 
 uncreated Angel of Jehovah. That the Mediator was the 
 leader of the old dispensation, we know, directly from the 
 New Testament, John i. 11, (his own property or possession,) 
 xii. 41 ; He is therefore the subject of the glorious scene, 
 Is. vi. 1 ; 1 Cor. x. 4, 9 ; 1 Pet. i. 2 ; Heb. xi. 26 ; xii. 
 25 ^27. As there is a worker, so there must be an agent; 
 as there is an invisible, glorious, tmapproachable God, so 
 there must be a manifester to reveal Him ; as there is a place 
 of mercy and purpose of Divine love in the bosom of the 
 Father, so there must be an executor to accomplish it. 
 This is the Angel of the Covenant, the Son of the Father, 
 the glorious Mediator between God and the creation, in 
 whom alone from the beginning in creation, as well as in 
 providence and redemption, the counsels and glories of the 
 Godhead have been made known. He talked with our first 
 parents in Paradise (Gen. iii, 8) ; Abraham interceded with 
 him before the destruction of Sodom (Gen. xviii. 16, 23) ; 
 He arrested the hand of the faithful patriarch (Gen. xxii. 
 11, 12); He appeared to Jacob in the glorious vision at 
 
ANGELOLOGY : THOUGHTS ON THE HOLY ANGELS. 537 
 
 Bethel (Gen. xxxi. 11, xxviii. 18), which, has yielded the 
 Christian Church one of her noblest canticles. 
 
 " O God of Bethel, by whose hand 
 Thy people still are fed, 
 Who through this weary pilgrimage 
 Hast all our fathers led ! " 
 
 This glorious Angel of the Covenant it was who redeemed 
 Jacob from all evil, and blessed his grandsons Ephraim 
 and Manasseh (Gen. xlviii.. 15, 16) ; who revealed Himself 
 to Moses, gloriously, in the burning bush (Ex. iii. 2, comp. 
 Acts vii. 20) ; who led Israel out of Egypt, and through the 
 wilderness, and into the promised land, with all his glorious 
 signs, wonders, and mighty deeds (Ex. xiv. 19 ; xxiii. 20, 21 ; 
 xxxii. 34 ; xxxiii. 1, 12 ; Deut. xx. 16 ; Is. Ixiii. 5) ; who 
 uttered the ten commandments from the glories of the burn- 
 ing mountain (Ex. xix. 18) ; who, during the ancient 
 covenant, drew nearer and nearer the children of men as 
 the ages of time rolled over the church, brightening his 
 promises, enlarging our hopes, and ripening the purpose 
 of His love, until He who walked in Paradise in the cool of 
 the day, and stood upon Sinai in the midst of the fire, 
 appeared as the Babe of Bethlehem, the Son of the Virgin, 
 the Incarnate God, for whose coming all ages and generations 
 had been waiting and making preparation ; in whom all the 
 promises, prophecies, coimsels, and covenants of God should 
 have their end and accomplishment ; and to whom all the 
 prophets, from the beginning, bore witness. So much for 
 the various applications of the word angel. 
 
 11. What do you know about angels? Answer. (1.) We 
 know that they exist and form part of the glorious and hea- 
 venly kingdom, in which the pure and holy God manifests the 
 fulness of His wisdom, power, and love. This we learn from 
 
538 ANGEIX)LOGY ; THOUGHTS ON THE HOLY ANGELS. 
 
 the Bible, from universal tradition, and from the discoveries 
 of the human reason. (2.) We know from the Scriptures 
 that they are holy, wise, and powerful beings, who find their 
 pleasure and delight in doing the will of God ; that they are 
 very numerous (Dan. vii. 10 ; Ps. Ixviii. 17 ; 2 Kings ii. 
 16, 17 ; Heb. xii. 22; Jude 14 ; Rev. v. 11 ; Matt. xxvi. 53) ; 
 that they are strong and powerful servants of God (2 Thess. 
 i, 7 ; 2 Peter ii. 11) ; that they are constantly around the 
 person of Jesus Christ (John i. 51) ; at His conception (Matt. i. 
 20, 21) ; His flight into Egypt (Matt.ii. 1320) ; His temp- 
 tation (Matt. iv. 11) ; His agony in the garden (Lukexxii. 43) ; 
 His resurrection (Matt, xxviii. 2 7;) His ascension (Acts 
 i. 10) ; they form part of his train when he comes again. We 
 know that they are the guardians of the saints (Heb. i. 14 ; 
 Ps. xxxiv. 7; Acts xii. 7 15 ; Gen. xxxi. 1 3; Zech. iii. 
 4 10 ; and probably Matt, xviii. 10). This does not encou- 
 rage superstition, as we are not to invoke them or pray to 
 them, or render them any religious service whatever. Angel- 
 worship, martyr- worship, image- worship, man- worship, Ma- 
 riolatry, are pure idolatry, and forbidden in the Word of God. 
 Daniel would have faced the lions, and the three children the 
 fiery furnace, rather than worship anything but God. They 
 preside over kingdoms, nations, and provinces, according to 
 the appointment of God. See and compare Dan. x. 5 21 ; 
 xii. 1 ; Zech. i. 814 ; iii. 13 ; 2 Kings ii. 17. This shows 
 the union between the parts of the great kingdom of God. 
 Heaven and earth are not separated by impassable barriers ; 
 the material and the immaterial kingdoms meet and inter- 
 penetrate each other at a thousand points ; and through the 
 immensity of space, in which, here and there, at immense dis- 
 tances, you meet with suns, and stars, and systems of worlds, 
 there may be a celestial spiritual economy extending to the 
 most distant provinces of creation, and uniting the whole 
 
OBJECTIONS ANSWERED. 539 
 
 with the central throne of God. The Atheists, Saddueees, 
 Rationalists, and English Spiritualists, have high notions of 
 the Creator. Brutalised by the materialism in which sin and 
 selfishness have enveloped them, they can see no beauty in 
 a spiritual world, no excellence in high, noble, immaterial 
 nature, no attractiveness or probability in an all-pervading 
 kingdom of spirits, as the medium or connecting link between 
 the material universe and the invisible God. They long not 
 for immortality they are of the world, and glory in living 
 for the world ; virtue is its own reward, and the glorious 
 future, which fills the heart of the believer with such lively 
 images, such noble hopes, such golden visions of intoxicating 
 brightness, has no charm for them. No, they were born of 
 the earth, and the earth is their home. The bull has his cow 
 and his grass, and he is content. Oh, ye wretched men ! Ye 
 glory in your shame, and ye are content with earthly things ; 
 there is no greatness in you or your sentiments, and ye well 
 verify the dogma, ex nihilo nihil fit. The longing of the natural 
 heart is against you ; for, in all its degradation and blindness, 
 it looks towards the future with a dark instinctive anticipation 
 of punishment or reward ; heathenism is against you, for the 
 best and noblest of the heathen sages admitted immortaKty, 
 and longed for a fuller, clearer revelation ; Judaism, with its 
 glorious doctrines of the unity of God, a superintending Pro- 
 vidence, a redeeming Messiah, and a ministry of angels, is 
 against you ; Christianity, with its martyrs and heroes, its 
 triumphs and its immortal hopes, is against you. Ye stand 
 alone ; ye are monotones in the great gamut of creation, and 
 if ye join not in the plan and purpose of the creation, you are 
 destined to perish and be forgotten. But we return to the angels. 
 III. Objections to the Doctrine of Angels. These are innu- 
 merable, and take shapes as various as the perverted and cor- 
 rupted fancy of man. We mention a few of them. 
 
540 ANGELOLOGY ; THOUGHTS 0\ THE HOLY ANGELS. 
 
 1. We have never seen angels, and till we see them we will 
 not believe. Answer : You have never seen God, nor your 
 own soul, and, on the same principle, you must not believe in 
 their existence. We believe in many things that we have 
 never seen, and that we cannot see. Our vision is very con- 
 tracted; and if the objects of testimony, reflection, and reason 
 be excluded from our belief, our creed will be meagre indeed. 
 You have never seen death, nor pain, nor gravitation, nor any 
 one law of the physical or material universe, and yet you un- 
 hesitatingly believe in all these. 
 
 2. The angek are -persomRed. events; they are strange natural 
 phenomena, which ignorant times have invested with the offices 
 and attributes o{ persons. This is the theory of the Rationalists. 
 Answer : They have personal names, personal q^ces, they 
 perform personal acts ; they hear, and see, and speak, and eat 
 and drink like real persons ; they are messengers, succourers, 
 and destroyers. Read and compare Gen. xviii. 2 ; xix. 1 15 ; 
 xxviii. 12 ; xxxii. 1, 2 ; 2 Sam. xxiv. 16 ; 1 Chron. xxii. 16 ; 
 1 Kings xix. 5 7 ; 2 Kings i. 3 ; 2 Kings vi. 17 ; Isaiah 
 vi. 2 ; Dan. vii. 10 ; Matt. i. 20 ; ii. 13 ; iv. 11 ; xxviii. 2 ; 
 John xii. 29 ; Luke i. 11, 26 ; ii. 9 ; xxiv. 23 ; Mark xvi. 5 ; 
 Acts V. 19 ; viii. 26 ; x. 322 ; xii. 715 ; xxvii. 23 ; Rev. 
 v. 2 ; vii. 1 11 ; viii. 2, &c. In all these the angels appear 
 to individual persons; and if their speeches, acts, promises, 
 threatenings, &c., do not prove them to be persons, there is 
 no proof for the existence of personal agents at all. The 
 patriarchs, prophets, and apostles to whom they appeared, are 
 not real historical personages, but myths of the popular fancy 
 and Oriental figures of speech. So far, in fact, some are willing 
 to go, and we leave them there. They have reached the 
 point where error loses its influence. 
 
 3. Others admit their existence, and deny their ministry ; 
 they say they are too high, noble, glorious beings to be sent 
 
OBJECTIONS ANSWERED. 
 
 to watch over the folly and stupidity of man. But is not 
 God himself represented as doing the same ? Does not God 
 watch over his own race ? He is a strange father if he does 
 not. These men have strange ways of reverencing God and 
 promoting virtue. The universe is a machine so perfect as 
 not to need his interference ; man's virtue is of such a fine 
 edge that it requires no hopes of futurity to bribe or sustain 
 it ; on the other hand, man is so imperfect and despicable, 
 that he is beneath the notice of the angels. The sword has 
 two edges ; what is perfect does not require His care, and what 
 is imperfect is beneath His notice ; and thus the Deity and the 
 angels of His might become cold, abstract, beautiful figures 
 of speech, and man and the material universe are delivered 
 from a superintending Providence. This is the tendency and 
 the end of their rational, mythical, and spiritual theories 
 God without action, and man without immortality ; and the 
 system is so far consistent, for immortal man with hopes that 
 wander into eternity and aspirations that transcend all mate- 
 rial excellence, can find peace and satisfaction only in a living 
 God. He has passed the region of death, matter, and abstract 
 forms. He will know the reality of things, and penetrate into 
 the glories of the inner sanctuary, where the Eternal Source 
 of excellence sends forth its thousand streams, where the 
 uncreated light radiates in beatific efiulgence, and life, love, 
 and mercy have their dwelling-place. He must know and 
 meet the eye that watched over him, and forgets not the 
 falling sparrow ; that tender, though Almighty, heart which 
 cared for him in all his weakness and wayward dispositions ; 
 that dying love which sought him and conquered him by the 
 attractions of Calvary and the Cross. He feels that it is the 
 character of greatness to regard the humble. 
 
 4. But it is said, the angels are of no use ; the doctrine 
 of angels solves no difficulties ; we owe them no duties. I 
 
542 A]SrGETX)LOGY; THOUGHTS ON THE HOLY ANGELS. 
 
 answer : (1.) This doctrine enlarges our views of the king- 
 dom and administration of God exceedingly, by presenting to 
 our faith another order of beings, who, without sin, serve the 
 Creator in the beauty of hoKness. Our ideas of the glory, 
 providence, majesty, and kingdom of God are all enhanced 
 and elevated by this doctrine. (2.) It is a holy, sanctifying 
 doctrine ; we are surrounded by the pure, the benevolent, and 
 the good ; the angel of the Lord encamps round about us 
 while we live, and the dying Lazaruses are carried by angels 
 to Abraham's bosom. Is this not a delightful, sanctifying 
 feeling? Do not angels belong to the cloud of witnesses, 
 under whose eyes we run the race set before us ? Are they 
 not among that heavenly company, in the New Jerusalem, 
 which our souls long so much to join? (Heb. vii. 22.) Do 
 they not mock the hand of the tyrant and persecutor, when the 
 martyrs of Jesus are made a spectacle {Omrpov ^theatre) to 
 the world, to angels, and to men ? (1 Cor. iv. 9.) This doc- 
 trine, then, sustains the Church with noble hopes and exam- 
 ples ; and when weakened by the world, or assaulted by the 
 temptations of the devil, or bleeding tmder the scourge of 
 Antichrist, are not the holy sufferers animated by the assu- 
 rance that they have the sympathy and regard of the angels 
 of God ? The imholy persecute and despise them, angels 
 rejoice over them and love them. Earth is indifferent, or 
 opposed, but aU heaven God, the Mediator of the New 
 Covenant Jesus Christ, and the holy angels are watching the 
 sufferers, and waiting to adorn them with the martyr's crown. 
 (3.) Read the following passages, and you wiU see how impor- 
 tant are the ministry and mission of the angels, with respect not 
 only to the strengthening and comfort of the church, but also 
 mth regard to the universal kingdom of God ; Ps. xxxiv. 8 
 xci. 11, compare with Matt. iv. 6 ; Luke iv. 10, andxvi. 20 
 Ps. ciii. 20; civ. 4. Compare Heb. i. 7; Ps. cxlviii. 3 
 
OBJECTIONS ANSWERED. 543 
 
 Matt. xiii. 49, 39 ; xviii. 10 ; xxiv. 36 ; xxv. 31 ; xxvi. 53 ; 
 Mark i. 13 ; Luke xxii. 43 ; 1 Peter iii. 22 ; Mark viii. 38 ; 
 Luke ix. 26 ; xii. 9 ; xv. 10 ; John xii. 29 ; Acts vii. 53. 
 Compare Gal. iii. 19, and Heb. ii. 2 ; Rom. viii. 38, 39 ; 2 Cor. 
 xi. 14 ; Gal. i. 8 ; 2 Tliess. i. 7. Compare Ps. ciii. 20, and 
 Matt. xiii. 21 ; 1 Tim. iii. 16 ; v. 21 ; Heb. i. 5, 6 ; xii. 22 ; 
 xiii. 2 ; Eev. xii. 7. These are only a specimen of such texts, 
 and they show very clearly the importance of the Scripture 
 doctrine of angels. (4.) The bearings of this question of the 
 existence and doctrine of angels are much wider than might 
 appear at the first sight. If good angels do not exist, neither 
 do fallen ones ; and thus you get rid of the fall of men, angels, 
 and the very existence of the devil, and this is exactly what 
 these men are running after. If there be no fall there can be 
 no need of redemption ; and the person, work, and offices of a 
 Mediator are altogether unnecessary. They work with their 
 eyes open ; and if you admit their principles, you must adopt 
 their conclusions ; and that Book which claims inspiration of 
 God and is the fountain of such blessings to mankind, becomes 
 a mythical or fabulous mythology, like that of Greece or Rome. 
 The fall, the temptation, the creation in six days, the deluge, 
 the Egyptian bondage, the wilderness wanderings, the plagues, 
 miracles, and traditions, the settlement in the land, the hopes 
 of a Messiah, the sacred books, the coming of Christ, the 
 miracles, life, death, resurrection, ascension, and mediation of 
 Christ, form an accumulation of national traditions, in which 
 truth and falsehood are inextricably commingled. This is 
 neology ; nor can you avoid it, or conquer it, if you once admit 
 the spiritualising principle of interpretation. Hegel says 
 (Gesch. der Philosophic), " To reqmre men to bcKeve in the 
 external, historical narratives of the Old and the New Testa- 
 ment, is to destroy both the faith and the church." This, 
 it must be admitted, is one of the newest methods of pre- 
 
544 ANGELOLOGY ; THOUGHTS ON THE HOLY ANGELS. 
 
 serving the faith ; and, armed with that weapon, neither 
 
 angels, nor men, doctrines nor facts, history nor Providence, 
 
 can stand before the indignant philosopher. 
 IV. ^Various questions concerning angels. 
 1st. Why do they not appear to us as formerly ? Answer : 
 
 " God, who at sundry times and in divers manners spake in 
 time past unto the fathers, hath, in these last days, spoken 
 unto us by his Son, whom He hath appointed heir of all 
 things, by whom, also, he made the worlds " (Heb. i. 1, 2). 
 He manifested Himself by dreams, visions, voices, in 
 clouds, in flaming fires, in gentle breathings, and in the in- 
 spiring power of the Holp Ghost (2 Peter i. 21), and by the 
 appearances of angels. ]N^ow His incarnate Son suppHes the 
 place of all. In Him we see the Father, and hear the 
 Father's voice, and all the former partial manifestations of 
 the Divine Nature, are simimed up and sealed in Emmanuel 
 the true and eternal Revealer of God. We shall shortly join 
 the angelic hosts above in praising the Redeemer. 
 
 " Worthy the Lamb that died, they cry, 
 To he exalted thus ; 
 Worthy the Lamb, our hearts reply, 
 For He was slain for us." 
 
 Till then, we must be content to beKeve in their presence, 
 ministry, and love. 
 
 2nd. Wherein do they differ from men ? They were 
 created differently. Man is compound and they are simple 
 beings. They were created all at once (so far as we know) 
 by the simple fiat of God, and so they cannot have the same 
 social tendencies and principles as the human race. Man 
 was created a unit, from whom as a fountain, by paternity 
 and filiation, the myriads of mankind were to flow, thus 
 revealing in all our history and fortunes as a race, the glorious 
 
OBJECTIONS ANSAVEREl). 545 
 
 principle of paternity and sonship which exist in the Godhead 
 itself. The three persons of the Grodhead were engaged 
 specially in his creation (Gen. i. 26), and the mystery of the 
 Trinity, which is three Divine persons in one infinite nature, 
 is testified unto in the human family, where many human 
 persons exist in the finity of one created nature. There is 
 no paternity among the angels ; they have no families, and 
 the varieties of sex are unknown (Matt. xxii. 30). They are 
 not little and big as among men, nor young and old, nor rich 
 and poor ; but under the one canopy of celestial glory, they 
 fulfil the functions of their being in the full vigour of un- 
 changeable youth and beauty. Their white robes are 
 unstained ; and, if they sjrtnpathise with the guilty, it is 
 because their Lord and Creator is good and His goodness 
 endureth for ever. 
 
 3rd. Why is there no redemption among the angels ? We 
 observe that redemption of angels is impossible, if subjected 
 to the same conditions as among men. The basis of the 
 scheme of redemption, yea, of the possibility of atonement, 
 is the principle of " the many in the one," which lies deeply 
 imbedded in our nature, and is indeed the key to the moral 
 administration of God, in so far as it refers to the human 
 race. It runs through our entire history, and meets you at 
 every step, equally in the two great parties which have 
 divided the race from the beginning the Cains and the 
 Abels the Esaus and the Jacobs the Sauls and the Davids 
 the infidels and the believers the goats and the sheep 
 the kingdom of darkness and the kingdom of light. He 
 created us all in one, Adam ; we were all cursed in the one 
 act of one man ; in the blessing of Shem, nations were 
 blessed; in the curses of Ham and Canaan, nations were 
 cursed, and are sufiering under the malediction unto the pre- 
 sent hour. Through kings, fathers, pastors, &c., the blessing 
 
546 ANGELOLOGY ; THOUGHTS ON THE HOLY ANGEI,S. 
 
 or the curse flows forth upon the many, so that the same 
 principle extends to all nations, ages, and generations. This 
 is the basis of atonement. If the curse flows through the one 
 upon the many, why not the blessing ? If myriads suffer 
 because Adam sinned, why should not myriads live because 
 Jesus died ? But I see no traces of this principle among the 
 angels. Besides, only a part of the angels fell, but the whole 
 family of man were involved in ruin, and it does not comport 
 with the majesty of God that the whole race should be 
 blotted out from the system of the obedient universe. Satan, 
 too, was the first mover of sedition both in heaven and on the 
 earth, and it was meet that his pre-eminent guilt should be 
 punished in order that the stable laws of righteousness might 
 remain in force, and the Lawgiver appear in the eyes of the 
 creation not a sin-indidger but a sin-avenger. 
 
 4th. Which is the higher order of being, angels or men ? 
 Everything conspires to testify that the angels are higher 
 than man in his present condition, or even in his unfallen 
 state. Their names show this, as cherubim (Gen. iii. 24; 
 1 Sam. iv. 4 ; Ps. Ixxx. 2 ; Is. xxxvii. 16) ; seraphim (Is.vi. 2 6). 
 Thrones, dominions, principalities, and powers (Col. i. 16), 
 compared with the angels, authorities, and powers (1 Pet. 
 iii. 22), which are subject to Christ. These names are super- 
 human. Their office is higher, as the guardians of the person 
 of Jesus Christ (John i. 51 ; Luke i. 1120 ; Matt. i. 20, 21 ; 
 iv. 11 ; Luke xxii. 42; Matt, xxviii. 27; Acts i. 1012; 
 Matt. xxiv. 31 ; 1 Thes. iv. 16) ; as guardians of the elect 
 (Heb. i. 14 ; Ps. xxxiv, 7, &c.) ; as guardians of nations and 
 kingdoms (Dan. x. and xii). Their place is higher ; they are 
 before the throne of God, engaged in the holy service of the 
 Creator and Redeemer (Rev. v. 11). For these reasons I 
 believe the angels to be greater, higher, and more powerful 
 beings than man in his creation state. But, redeemed man ? 
 
OBJECTIONS ANSWERED. 547 
 
 man chosen, ransomed, risen from the dead, and glorified ? 
 I believe he is the highest creature in the universe, fulfilling 
 the noblest destinies and manifesting most faithfully the 
 glories of God. Our nature is united to the Son of God. 
 He took not on Him the nature of angels, but He took on 
 Him the seed of Abraham. Here is the fountain from which 
 human greatness flows not the greatness of Adam over the 
 lower world, nor the greatness of mind to control material 
 laws, nor the greatness of philosophy and wisdom merely 
 but the glory of being united to the living God himself, of 
 sitting on the throne of the worlds, and manifesting to angels 
 and the universe His everlasting fulness. The humiliation of 
 the Son of God is the measure of the exaltation of the Son 
 of Man. God with us, the God-man, He shows us how low 
 love can stoop down to save us ; in heaven He is the Man- 
 God, man lifted up into the fellowship and glory of God to 
 teach every creature how glorious the work of Christ is, and 
 unto what heights of glory the human nature has been exalted. 
 Angels stand around the throne while our glorified nature is 
 upon it. Here we see the end of the great purpose of Jehovah 
 (Eph. i. 9, 10) to gather all things unto one in the Mediator, 
 and confirm in endless stability and blessedness the heavenly 
 and the earthly things under the headship of the God-Man. 
 What a height to look up to is that heavenly throne ! and 
 my Brother is on it, and He has promised me a place in it ! 
 (Rev. iii. 21.) Surely, if such be the hopes of the ransomed 
 soul, we may say, 
 
 " 'Twas great to call a world from nought, 
 'Twas greater to redeem !" 
 
 December lOth, 1853. 
 
KLOPSTOCK ; HIS CHARACTER AND POETRY, 
 
 II. KLOPSTOCK ; HIS CHARACTER AND POETRY. 
 
 The fame of this fine poet is much greater than his merit. 
 His dramas are the most miserable pretences, and have never 
 obtained any consideration. He was destitute of creative 
 power, and his characters are only stately unimpassioned 
 declamation. The fine lines of our great dramatist never 
 applied to him : 
 
 " The poet's eye, in a fine frenzy rolling, 
 Doth glance from heaven to earth, from earth to heaven ; 
 And, as imagination bodies forth 
 The forms of things unknown, the poet's pen 
 Turns them to shapes, and gives to airy nothing 
 A local habitation and a name." 
 
 Some kinds of poetry require no imagination at all, others 
 only some slight tints from that aerial painter ; but the 
 drama is entirely based on that creative mental power. I do 
 not mean the power which can ornament and illustrate, and 
 shed over all things a star-like radiance ; but the massive, 
 creative, incorporating genius, which, out of its own materials, 
 or without materials (like God), can caU forth new worlds 
 of harmony and beauty. It was, therefore, no wonder Klop- 
 stock failed here. His odes are the most popular of his 
 works, yet they never penetrated and they never can pene- 
 trate the national mind of any country. They are too abstract 
 and stately for popularity ; they want the fire of enthusiasm, 
 which, like electricity, strikes through a people, and trans- 
 fuses the national life. They may be called fine, lofty, and 
 even musical, but they are never genial ; they never embody 
 the feelings, the fears, the hopes, or the fervour of impassioned 
 masses, so that the odes and the sentiments should be for ever 
 
KT,OPSTOCK ; HIS CHARACTER AND POETRY. 549 
 
 identified in the aspirations of a people. It is this identity 
 which makes popularity. The elements of popularity exist 
 everywhere, in nature, in the traditions of a people, in their 
 heroes and histories ; the poet unites, embodies them, and 
 becomes the fit organ for expressing them; his word is the 
 echo of nature, the voice of the inarticulate multitudes who 
 feel, and act, and admire, but can utter nothing ; he creates 
 channels for the torrents of enthusiasm, and music for the 
 gentler voices of the heart ; he gives a tongue to the thunder 
 clouds of heaven, and his words are the lightning-conductors 
 of nations. The highest idea of a poet is the mediator 
 between the felt and the uttered. He is the prophet of 
 nature. But what do you say to the Messiah ? Jesus Christ 
 the Son of God, and the Redeemer of mankind, can never, 
 among Protestants, be the proper subject of a great epic poem. 
 His character is too lofty, too holy and pure, too thoroughly 
 known and criticised for ages. All is real, and little or 
 nothing ideal ; there is no cloudland, in which the poet 
 might create palaces, islands, and new worlds ; no mists of 
 dim fabulous ages, in which superstitious fables and mythol- 
 ogies have peopled the popular mind with gods and heroes : 
 the God-man is a great reality, yea, the great reality of the 
 universe, and its very majesty and glory oppress the human 
 fancy. If you add to the sublime conception presented in the 
 Gospels, it is an impertinence ; if you vary it, it is a perversion ; 
 if you transfuse and commingle, as the Papists do, it is a 
 superstition, and a superstition to be useful for the poet must 
 not be made like a coat, but grow round a people like a skin. 
 Every picture and expression of the poet, is liable to be com- 
 pared with the Gospels and Epistles, and while the Bible is 
 held to be Divine, the poet (who is now held to be only 
 human) must necessarily lose in the comparison. Milton's 
 subject was more vast, distant, and indefinite, and Milton's 
 
550 THE SIGHING OF THE SOUL AFTEK JESUS. 
 
 mind and genius were equal to anything, Dante, as a Papist, 
 with the infinite superstitions connected with hell and pur- 
 gatory floating loosely on the popular mind, had a splendid 
 theme, which his still more splendid fancy has made the 
 most of. His figures are images presented to the eye. Per- 
 haps no poet ever possessed more of the creative, formative, 
 imagination. Compared with these two master-minds, in 
 the region of poetry, Klopstock sinks low indeed. But what 
 are his merits ? He is the first in order of time to present 
 a great poem to his nation ; and hence the first cantos of his 
 Messiah were welcomed with universal jubilation. He gave 
 a name and celebrity to the Teutonic nations. The tendency 
 of the public mind which he represented was the coiiservative, 
 and not the oppositional, and the Lutheran nations and 
 churches saw in him their hero and defender. He united 
 and expressed two great sentiments, patriotism and religion, 
 and these were, and still are, the solid bases of his fame. He 
 is the man of sentiment, and he attempts nothing else, but 
 the sentiments are always noble, and nobly expressed. He 
 is not the poet of nature ; far from it, he is formal, reflective, 
 and correct, but he is often musical, and if he rarely reaches 
 the clouds, he is never in the dust. He did much for Ger- 
 man poetry and grammar. He did for German poetry what 
 Scott did for English novels, he destroyed all that went 
 before him, and laid the foundations of a new temple of fame. 
 He gave new poetic forms and measures, and though he 
 hated or despised rhyme, he gave fluency, beauty, and musical 
 sweetness to the German muse. 
 
 III. THE SIGHING OF THE SOUL AFTER JESUS. 
 
 Holy Jesus ! I cast in my lot for time and for eternity with 
 thee, and I take thy Gospel for my guide, and thy cross for 
 
THE SIGHING OF THE SOUL AFTER JESUS. 551 
 
 my aim, till I reach thee in the mansions of thy glory. One 
 hour of communion with Thee, Lamb of God and Saviour 
 of the world, is dearer to me than all the pleasures of the 
 earth. Thy beauty is not like the fallen fading excellence of 
 created things ; thy love, Kke thy nature, remains for ever ; 
 in thy glorious person my full and overflowing soul finds rest 
 and satisfaction ; thou art the foimdation on which I rest, 
 the Ark of Salvation in which my hopes rise above the waters, 
 the Living Vine from which all my sap and strength comes, 
 the Morning Star in my weary nights, and the Sun of my 
 everlasting day. I have thee, and in thee I possess all 
 things ; but I would meditate most on thy love, and long most 
 after the fulness of thy love. Thou didst love and think of 
 me, my Saviour and Redeemer, before the world was, and 
 for me thou didst leave thy throne and glory, thy royal state 
 and majesty, to be clothed with the weakness and wants of our 
 nature. Jesus, who can measure thy love ? Who can know 
 it ? It is high as heaven, what can we know ; and deep as 
 the grave, what can we do ? The glory of heaven and the 
 bosom of the Father, and the throne, majesty, and dominion 
 of the universe, Thou didst leave for me for me, a miserable, 
 wretched, rebellious sinner, who has no claim to look up with, 
 to the holy Grod, save mercy thine own sweet blessed mercy, 
 O holy Jesus, which loves to encircle the lost and the perish- 
 ing. lead me into the mysteries of thy bitter cross and 
 passion, that I may ^heart, soul, and all my desires be filled 
 with thy dying love ; that the eye of faith may behold thy 
 glory ; the ear delight in no music, save thy name for ever- 
 more. Give me a double portion of thy love ; thy love is 
 better than life. Oh, I would indeed leave the world, yea, 
 hate it and all things, that I might be found in thee, and 
 clothed with the robe of thy righteousness. give me the 
 spirit of the saints, prophets, and martyrs of the olden time. 
 
552 INSPIRATION ; GERMAN NOTIONS. 
 
 for thou art the same glorious and merciful Saviour, as in 
 the days of old. O, I would live to thee alone ; I would 
 renounce the world, and all its pomps and vanities, for thee ; 
 nor have I any joy so dear, Lord, thou knowest, as medi- 
 tating on thy love, and preaching to perishing sinners the 
 riches of thy grace. 0, give me grace, and faith, and fire, 
 that I may consume my whole being, as a living sacrifice, on 
 the altar of thy love. I would enter into Thee by faith, that 
 I might see sin and sinners, the beauty of holiness, and the 
 Divine mercy, with thine eyes. I long for sympathy with 
 God, and though I cannot see Him, nor feel Him, nor realise 
 His presence, yet I know that He is love, and will never 
 leave nor forsake me. Jesus, my Mediator and Redeemer, 
 hear and answer my sighing after thee ; hear and answer me, 
 for the sake of thine own dying love. Be my strength and 
 my deliverer, in the trials and temptations of this life, and my 
 crown of rejoicing in thy heavenly kingdom. Amen. 
 
 IV. INSPIKATION ; GERMAN NOTIONS. 
 
 Our veneration for the Bible must depend on the views 
 which we entertain of its origin and authority. There are 
 three great parties among professing Christians, whose 
 opinions on the doctrine of inspiration are totally difierent 
 from each other. 1st. We have the Rationalists, who go 
 the whole length of their system, and reject all supernatural 
 events as impossible. With them the Bible is a human book, 
 and is in no sense the word of Grod ; its doctrines are indeed 
 purer than most mythologies, and its morality is the best in the 
 world ; but its mysteries are fables, its histories old popular 
 Jewish or Christian traditions, and its system of salvation 
 the result of the folly or fanaticism of mankind. These 
 
INSPIRATION ; GERMAN NOTIONS. 
 
 include the German Naturalists, the English Spiritualists of 
 the present day, and the Scriptural Deists of the olden time. 
 These men deny all inspiration. 2nd. There is a second 
 class, mainly to be found in England and America, who 
 believe in the literal verbal inspiration of the whole Bible. 
 With them the Bible is God's word, and contains the intima- 
 tions of His will, as pure and direct as if we heard the living 
 voice speaking to us from heaven. These two classes are 
 direct opposites, and their doctrines are clear and intelligible. 
 The one says the Bible is inspired, and the other says it is 
 not. 3rd. There is a great third party, who will have nothing 
 to do with these extremes. Their motto is, "The word of 
 God is in the Bible, but the Bible is not the word of God." 
 All necessary Divine truth is contained in the Bible, and 
 what required inspiration is inspired, and it is the office of 
 human reason to separate the true from the false, as well as 
 the inspired from the himian. This seems to be the prevail- 
 ing opinion in Germany, and it seems to be awfully perni- 
 cious. I think it probable that Origen and Jerome were the 
 occasion of this deadly error and the thousand evils which 
 flow from it. The first of these celebrated men denied the 
 external sense of Scripture whenever his theories required it, 
 and thus laid the foundation for this erroneous principle ; 
 and Jerome gave a false translation of 2 Tim. iii. 16, which 
 has been more noxious that any other mis- translation in 
 the Bible. J\aaa ypacltri OeowuevaTog, Kai w^EXt^og, &c. ; he 
 renders thus : "Omnis Scriptura divinitus inspirata utilis est," 
 &c., viz., "All Scripture given by inspiration is useful," &c. 
 The objections to this are the following : 1st. It leaves out the 
 /cat altogether, in which, indeed, Luther imitates him. This is 
 a daring perversion of the sacred text, and would justify the 
 boldest perversions. If you may leave out one word you may 
 leave out another, and the whole Scripture may be twisted and 
 
554 INSPIRATION ; GERMAN NOTIONS. 
 
 mutilated at pleasure. 2nd. This translation lays the founda- 
 tion for the blasphemous assxmiption that some parts of Scrip- 
 ture are inspired and others not ; all Scripture, it boldly 
 pretends, is not inspired of God (OioirvsvcTTog), but all of it 
 that is so is profitable for doctrine, for reproof, &c. This lays 
 the foundation for the horrid distinctions which the Papists 
 and the Rationalists make in the word of God. Jerome was 
 unfortunately followed by Luther, who introduced the evil 
 into the Protestant communities, and made it popular by the 
 general distribution of his Bible. All later Protestant trans- 
 lations have corrected the errors of Luther in whole or in part, 
 while Kistermacher and the Papists follow the Yulgate with- 
 out the least reference to the Greek text. Beza has supplied 
 the ellipsis properly, and given the right translation : " Tota 
 Scriptura divinitus est inspirata, et utilis ad doctrinam," &c. ; 
 De Wette has : " Yegliche Schrift ist Gott-begeistert imd 
 niitz zur Lehre," &c. ; viz. : " Every Scripture (viz.*- every 
 passage) is given by inspiration of God, and is useful," &c. 
 Thus the origin of this error is the Popish Vulgate, which 
 unfortimately Luther followed in this passage. The Ration- 
 alists and Infidels saw the advantage, and they use it to the 
 uttermost. The evils which this mis-translation has occa- 
 sioned, are the following : 1st. The Bible is partly human 
 and partly Divine ; the Bible is not the inspired word of God ; 
 but the inspired word of God is in the Bible ; hence, 2nd, 
 the human mind is thrown into all manner of doubts and 
 uncertainty, inasmuch as there is no definite rule for deciding 
 between the himian and the Divine ; the authority of the 
 Bible as the word of God and the guide of mankind is so 
 weakened as to be nearly useless. 3rd. The reason or fancy 
 of each individual must finally decide how much of the Bible 
 is inspired and how much is not ; the reason of Deists, and 
 Spiritualists, and full-grown Rationalists, rejects all inspira- 
 
INSPIRATION ; GERMAN NOTIONS. 565 
 
 tion ; otliers will limit it to prophecy and doctrine, while 
 the historical parts are merely human, and contain many 
 errors and contradictions. This false doctrine of inspiration 
 is the teeming fountain from which the multifarious false- 
 hoods in doctrine, criticism, and exposition flow. They do 
 not tremble before the words of God as Moses did when he 
 heard His voice ; they apply their apparatus to the Scripture as 
 an antiquarian does to Egyptian hieroglyphics, and by adding, 
 diminishing, and changing, they can produce new doctrines, 
 new theories, and new philosophies, every year. The Bible 
 is not received and loved as the pure and holy word of God, 
 and hence these foolish speculations. The Bible delivers us 
 from the authority of man, and this theory from the authority 
 of God. Blessed be God, the tide is turned in this land, and 
 the Bible is resuming its place as the authority and guide of 
 the nations. Theory after theory, and philosophy after phi- 
 losophy, are passing away like footprints on the sand before 
 the waves, and the German churches, awakened from the 
 slumber of death by the terrors of revolution, are turning 
 to the old paths of Scripture, and to the spiritual artillery, 
 long neglected, with which their heroic fathers broke the 
 pillars of the Papacy and achieved the emancipation of the 
 German race. May they return to the pure word of God 
 and the glorious truth " All Scripture is given by inspiration 
 of God, and is profitable for doctrine, for reproof, for correc- 
 tion, for instruction in righteousness ; that the man of God 
 may be perfect, thoroughly furnished unto all good works " 
 {2 Tim. iii. 16, 17). 
 December i8th, 1853. 
 
v. WIELAND. 
 
 He is tlie direct opposite of Klopstock, and ia Mm first the 
 new tendencies of the materialising age found their expression. 
 These two great men symbolise the two tendencies of the 
 times, or rather the weakened tendencies of the passing age 
 and the new stormy principles of fresh systems of philosophy 
 and religion. Klopstock is a believer, Wieland is a denier, if 
 not an infidel ; Klopstock is moral, majestic, stately "Wieland 
 is material, sensual, and humorous. The past and the future 
 encompass the author of the " Messiah " with their haloes of 
 glory, while Wieland lived for and in the present, and his 
 philosophy may be summed up in the phrase, " Be a virtuous 
 man, and live according to nature." He sat always on the 
 opposition benches ; he was an opposer of all existing things 
 and systems, and the great aim and burden of his life was to 
 o^l>ose fanaticism and hypocrisy, not in religion only, but in 
 history, in poetry, in the world of fairies, giants, and heroes, 
 and in the soberer world of human life. He was a poet, and 
 yet he is the mortal enemy of every form of enthusiasm. 
 His works belie his theories at every step. Enthusiasm 
 for philosophy, for the sublime and beautiful in nature and 
 history, for poetry, antiquity, and fame, is the object of his 
 bitter, biting scorn. He will admire nothing but Diogenes 
 in his tub, who is content with bread and water and sunshine. 
 How could a man with such feelings and principles be an 
 admirer of Klopstock and the enthusiasm of the apostolic 
 ages ? He was a mild, meek spirit, and possessed great ver- 
 satility, but little greatness. His models were Shaftesbury, 
 Voltaire, and Cervantes. He glories in fine, brilliant, recon- 
 dite humour. Most of his works are poetic-prose, teeming 
 with humour, satire, and sarcasm, but without the measure 
 and form of poetry. He is not purer than Swift, and he is 
 
LEARNED MEN AND CIRITICS. 657 
 
 less learned and witty than Hudibras. We have many poets 
 with freer passages than are found in Wieland, but none 
 whose bent and effort is so sensual and materialising. The 
 theory of his life is simply nature, in which he includes merely 
 the full and virtuous enjoyment of present things. He burst 
 the barriers of the old stately, systematic, conventional world, 
 and launched forth on the rising tide of the negative and 
 oppositional philosophy. Yet he was no revolutionist. He 
 was mild and amiable. It is not to be denied that he guided 
 the stream in the anti- Christian direction, and, by removing 
 the thoughts from the future, sought to extingvdsh the noblest 
 principles of man ; yet he did much for his country and its 
 noble language ; he added to their stores of national literature, 
 and gave another name to the celebrities of Fatherland. He 
 gave sweetness, ease, and elegance to their poetic language, 
 and in this respect he is in direct opposition to the stately 
 stiff formality of Klopstock. His " Oberon " is still popular, 
 but the mass of his works lie quietly on the shelf. It would 
 have been well for his celebrity if he had lived in another 
 age, for the potent stars that followed him have eclipsed his 
 fame. 
 
 VI. THE NATURE OF GERMAN CELEBRITY; LEARNED 
 MEN AND CRITICS. 
 
 Literature and philosophical science is much freer in Ger- 
 many than in England. This may seem strange, but it is an 
 undeniable fact. When a professor is appointed in one of the 
 universities, he seems to be entirely independent of all for- 
 mulas, confessions of faith, and theoretic restrictions. This 
 is absolutely true of all but divinity professors, and even they 
 have much freer scope for speculation and scepticism than 
 with us: The philosophical lecturers may teach what they 
 please concerning nature, the human race, the universe, and 
 
558 LEABNED MEN AND CRITICS. 
 
 God ; and neither popular vehemence nor imperial authority 
 can interfere. This does not arise from the balancing of 
 parties, nor indifference to truth, but from the high estimation 
 in which learned men are universally held. In the faculty 
 of divinity a professor is nearly equally free ; you may find 
 all varieties of orthodoxy and heterodoxy among them ; in 
 one class-room you hear the fuU verbal inspiration of the 
 Scriptures taught, in another the Apocrypha and the Scripture 
 are reduced to nearly the same level, and the human mind 
 delivered from their binding power. Opinions and theories do 
 not run in channels as with us, where the various sects and 
 parties have their set doctrines which they hold and defend ; 
 by no means in one book, in one lecture-room, you may hear 
 various parts of orthodoxy and heterodoxy, Arianism and So- 
 cinianism, Arminianism and high Calvinism, brought together 
 and defended. There is nothing like our systematic theology, 
 or rather each has a system of his own. The ancient doctrines 
 of the Trinity, redemption through the sacrifice of the incarnate 
 Son of God, the sanctification of the Holy Ghost in the mem- 
 bers of Christ, may be, and are, denied, modified, or defended 
 at pleasure. The church courts, the public opinion, and the 
 royal authority do not, or dare not, interfere, except in the 
 most extreme cases. How is this ? The answer is, that the 
 Germans do not give so much importance to dogma as we do ; 
 they place the essence of Christianity more in the life, heart, 
 and affection of the believer than in the working out of sys- 
 tems ; and nothing can be more common than to find men 
 loved and admired as pious, holy, exemplary, Christian 
 ministers and professors, who could find no resting place in 
 England but among Arians or unbelievers. Deeply is the 
 sentiment of Pope wrought into the public mind of Germany 
 
 " For modes of faith let graceless bigots fight, 
 His can't be wrong whose life is in the right." 
 
LEARNED MEN AND CRITICS. 559 
 
 Dr. Rothe, a famous professor in this University (of Bonn), 
 is generally admired as a defender of the Scriptures against 
 Rationalism, and when he preaches the church is crowded to 
 overflowing. He is considered a very godly, pious man, and 
 his moral character is unblameable ; yet he teaches the stu- 
 dents of the Church of God that the temptation of Christ is a 
 myth, and historically impossible, and that, among other rea- 
 sons, because there was no room on the pinnacle of the temple 
 for the Devil to stand upon ! This he proved statistically 
 and with great learning (I might as well prove the ascension 
 from Olivet impossible, because there is no ladder long 
 enough), to admiring, doubting, and orthodox students. He 
 rejects the entire doctrine of the Holy Trinity, and yet main- 
 tains and defends the atonement ; he worships and prays to 
 Jesus Christ, and yet maintains he had no existence before 
 the birth from the Virgin Mary ! Paul, he asserts, knows 
 nothing of, and never teaches the pre-existence of Christ. 
 Col. i. 1518 ; 1 Cor. viii. 6 ; Eph. iii. 9 ; Hebrews i. 2, 
 give this pious, orthodox Socinian professor, no trouble ; his 
 critical alembic (a theological kind of gastric juice) has such a 
 dissolving power, that the most varied and heterogeneous mate- 
 rials yield to its touch ! This is the true principle of celebrity 
 in Q-ermany; extreme absolute assertions, with long, learned, 
 attempts to support them ; the novelty of daring bold opi- 
 nions, sprinkled with a spice of Greek, Hebrew, and Latin 
 quotations, so that the naked absurdities may be glossed over 
 with a critical veneering ; this makes a man famous ; nor does 
 the nature of his opinions enter into the estimation at all, or 
 at least, very little. If the man is learned, he will be sought 
 after and caressed, be his sentiments what they may. Do not 
 suppose for a moment that I depreciate German learning, far 
 from it ; on the contrary, their labours in the field of history 
 and criticism are the noblest, the most potent, and the most 
 
560 LEARNED MEN AND CRITICS. 
 
 successful in the world ; but they are not so safe, so practical, 
 nor so consistent, as our own. The imagination of the German 
 is prodigious, and altogether different from that of the French 
 and English. It partly imfits him for the sublime office of the 
 critic, who requires, more than any man, the cautious tena- 
 cious principles of reflective reason. It is not easy to account 
 for the fact that the quiet, sober, plodding Germans should 
 abound in the highest faculties of imagination, but a fact it 
 is, and so weU known, that a humorist has said, " God has 
 given the English the sea, the French the land, and the 
 Germans the air, for their portion." This testimony is true ; 
 they are more learned than reaUy critical, more humorous 
 than witty (indeed they seem to despise mere wit), more 
 renowned for collecting materials than judicious in disposing 
 of them ; they surpass all nations in the impartiality of their 
 judgments, and all nations, save the Arabs, in the sublimity 
 of their imagination, which, altogether unlike ours, rarely 
 scintillates and coruscates in occasional brilliant tints over 
 the dark ground of discourse, but in Oriental magnificence, 
 sometimes dark and cloudy, sometimes luminous, as the sun, 
 holds its sublime and supernatural course. It rejoices in mys- 
 tery and meaning, known only to the few in sublime myths 
 of the fancy and aerial forms, which occupy an ideal world of 
 their own ; yet it is not formative and creative, in the highest 
 sense of the word ; the forms are not distinctly bounded ; they 
 are too indefinite and aerial, and, like silver globes on ice, or the 
 ghosts of Ossian, escape your grasp. The Midsummer Night's 
 Dream is as much beyond the Germans, as the second part of 
 Faust is beyond the English. A staid and sober imagina- 
 tion is indeed necessary to the critic, to irradiate his materials 
 and assist him to arrange and classify ; a wild glowing fancy 
 is, on the other hand, most noxious, and confounds all the 
 distinctions of the real and the visionary, the true and the 
 
IS IT NOT POSSIBLE TO TEACH THEOLOGY PROFITABLY r 561 
 
 false, the mythical and the historical. This last has long 
 prevailed in Germany, and hence their wild mad theories of 
 philosophy, religion, and human life. 
 
 December 22nd, 1853. 
 
 VIT. IS IT NOT POSSIBLE TO TEACH THEOLOGY 
 PROFITABLY ? 
 
 " Yes," says my friend, " but what do you mean by 'pro- 
 fitably,' for perhaps we differ about that ?" "I mean by pro- 
 fitably something like the following : I. Jesus Christ, in His 
 glorious person, offices, and work, both on earth and in 
 heaven, should be the centre of the system ; love to Him, 
 holy communion with the Father through Him, should be 
 one great end of the prelections ; should breathe through 
 discussions and ministrations of the class-room ; there should 
 be learning, there should be profound research. There may be 
 eloquence, reason, and imagination brought to bear on the 
 Christian argument, but the all-pervading spirit should be 
 holy love to God and the souls of men. We want only a few 
 learned men ; but we want thousands of holy, devoted minis- 
 ters, who, taking their life in their hands, will go in among 
 the doubting, disbelieving, exasperated people, and proclaim 
 to them the message of Jehovah's love ; men who, knowing 
 and believing there is a God above them, and a Mediator 
 through whom we must approach Him, that there is a world 
 to be overcome, and a devil to be resisted, and hell to be 
 avoided, and immortal glory to be won will, out of love to 
 God and the souls of men, devote themselves to the work of 
 the ministry ; labourers rather than gentlemen (Matt. ix. 37) ; 
 workmen that need not to be ashamed, rightly dividing the 
 Word of Truth ; apostolic in their doctrines, labours, and 
 
562 IS IT NOT POSSIBLE TO TEACH THEOLOGY PROFITABLY? 
 
 zeal, and willing to spend and be spent, to live and to die, for 
 the name of Christ ; this should be the spirit of our divinity- 
 halls, and, if this fails, all the rest is sounding brass and a 
 tinkling cymbal. II. The Bible should be the text-book ; 
 not so much to be defended or attacked, as expounded, and 
 its immortal spirit transfused in the hearts of the students 
 the present hope and the future ministers of the Church. 
 Its delineations of sin, of the necessity of faith and repentance 
 ^its views of the wonderful love of Grod in Christ to the sinful 
 world ^its hopes, its fears, and its celestial promises, shoidd aU 
 be transfused, as much as possible, into the young ministers 
 of Christ, With these two essential pre-requisites, I think 
 theology might be taught profitably." "God preserve us 
 from such teaching !" cried my German friend. " You are, 
 undoubtedly, a protest, and would introduce your fanatical 
 doctrines about the new birth, the love of God, and the con- 
 version of the world, into the haUs of theology ! Was ever 
 such boldness heard ? Why we have laboured long to banish 
 that fanatical, pharisaical spirit of Methodistical pietism from 
 our families and churches, and you would introduce it into 
 the universities the venerable asylums of Kterature, science, 
 and liberal sentiments ! No, my good friend, the professor of 
 theology should act on the following principles : I. That all 
 systems of religion are good and useful, though some are purer 
 than others. It may be admitted that Christianity is the 
 best religion in the world. II. The professor should give aU 
 systems of exposition and doctrine, with a full statement of the 
 arguments /or and against, and then leave the students the 
 liberty of judging for themselves. The great object is to 
 make them think. Variety of faith and opinion is by no 
 means an evil. Were we better when the Pope ruled us aU, 
 and forced uniformity of sentiment ? Woxdd you have the 
 ministers of the Gospel bleating after one another the same 
 
THE PILGRIM S WANTS. 563 
 
 sounds, like flocks of goats, through all ages ? No, we want 
 honest, good, independent ministers of the truth, and not 
 fanatics. III. The position of a divinity professor is one of 
 the highest in the world, and he should never debase and 
 degrade it by a spirit of sectarian exclusiveness. Suppose our 
 universities were to act on your principles, and send forth 
 swarms of furious fanatics, filled with the desire of converting 
 all their neighbours, and who could and would speak of 
 nothing but the cross of Christ and the necessity of repent- 
 ance, what would be the consequences? They would be most 
 disastrous. In the first place, such conduct would be punish- 
 able by the civil laws ; for the state holds many reKgions to 
 be true and useful, and will not permit you to interfere with 
 your neighbours. It would introduce confusion and distress 
 into families; and, finally, all the learned and intelligent 
 classes of the community would be led, through such fanati- 
 cism and hypocrisy, to abandon Christianity altogether." I 
 had nothing to say in reply, save the text, " God forbid that 
 I shoxdd glory, save in the cross of the Lord Jesus Christ, 
 by whom the world is crucified to me, and I to the world ;" 
 and that Paul "determined not to know anything," among 
 the Corinthians, " save Jesus Christ and Him crucified." 
 (2 Cor. ii. 2.) My friend and I parted as we met, without 
 having convinced each other; and we have never seen each 
 other since. 
 
 VIII. THE PILGRIM'S WANTS. 
 
 I. We want an outfit for the journey, as I have often found 
 in my Oriental wanderings ; and this we have in the Pascal 
 Lamb, which ended the bondage of Egypt and fitted the 
 people for the wilderness. The cross of Jesus has covered all 
 
 GO 2 
 
564 THE PILGRIM S WANTS. 
 
 our transgressions, and removed the heavy burdens which 
 pressed us down. While the weight of unforgiven sin lies 
 upon us, we can make little progress heaven-ward. II. We 
 want the manna by the way, and the water from the rock ; 
 and this we have also in Jesus Christ, who is ascended up on 
 high to the right hand of God, to give us the Holy Spirit, 
 the Comforter, to satisfy our hungry and thirsty souls. Thus, 
 every now and then, we have green spots to rest upon, and 
 fresh water from the royal wells, digged by the King's com- 
 mand in the days of old ; we have the pillar and the cloud too, 
 though the world and the flesh often obscure them so that we 
 cannot clearly follow them. III. We want the consolation 
 of a future home, when our pilgrimage is done ; and this we 
 have in the many-mansioned house of our Father in heaven, 
 where there are fulness of joy and pleasures for evermore. 
 This hope brightens before our eyes day by day, until the 
 promises blend with the glories of their fulfilment. Thus we 
 have many wants, and they are all provided for in Jesus the 
 past, the present, and the future united in his person the 
 passover, the pentecost, and the feast of tabernacles, in which 
 we realise the sacrifice, the intercession, and the second coming 
 of Christ. We are complete in Him. 
 
 I want a sweet sense of thy pardoning love, 
 That my manifold sins are forgiven ; 
 That Christ as my advocate pleadeth above ; 
 That my name is recorded in heaven. Ps. li. 8, 9. 
 
 I want every moment to feel 
 
 That thy Spirit resides in my heart 
 
 That His power is present to cleanse and to heal, 
 
 And newness of life to impart. Eom. viii. 11 16. 
 
 I want, oh ! I want to attain 
 Some likeness, my Saviour, to thee ! 
 
THE BIRTH OF CHRIST. 665 
 
 That longed-for resemblance once more to regain, 
 Thy comeliness put upon me I 1 John iii. 2, 3. 
 
 I want to be marked for thine own, 
 
 Thy seal on my forehead to wear ; 
 
 To receive that " new name " on the mystic white stone, 
 
 "Which none but thyself can declare. Rev. ii. 7. 
 
 I want so in thee to abide. 
 
 As to bring forth some fruit to thy praise ! 
 
 The branch which thou prunest, though feeble and dried. 
 
 May languish, but never decays. John xv. 2 5. 
 
 I want thine own hand to unbind 
 
 Each tie to terrestrial things; 
 
 Too tenderly cherished, too closely entwined, 
 
 Where my heart too tenaciously clings. 1 John iii. 15. 
 
 I want, by an aspect serene. 
 
 My actions and words to declare. 
 
 That my treasure is placed in a country unseen, 
 
 That my heart's best affections are there. Matt. vi. 19 21. 
 
 I want, as a traveller, to haste 
 
 Straight onward, nor pause on the way ; 
 
 Nor forethought, nor anxious contrivance to waste 
 
 On the tent only pitched for a day. Heb. xiii. 5, 6. 
 
 I want, and this sums up my prayer. 
 
 To glorify thee till I die ; 
 
 Then calmly to yield up my soul to thy care, 
 
 And breathe out in faith my last sigh ! Phil. iii. 8, 9. 
 
 December 2Qth, 1853. 
 
THE BIRTH OF CHRIST. 
 
 IX. THE BIRTH OF CHRIST. 
 
 Natus est rex gloriae 
 De Maria virgine 
 Non virili semine, 
 ^ Appaniit, apparuit, 
 
 Quern genuit Maria ! 
 
 What wonders meet in that manger where the Babe of 
 Bethlehem lies ! A long line of prophecies running through 
 many ages terminate there, and another series not less im- 
 portant to the human race, commences there. This is the 
 centre of the immense system of prophecy and promise, under 
 which the providence of God had been training the Jewish 
 nation, and through them all the nations of the world, in 
 order to unfold the principle of the Divine government, 
 which is predestination, as well as the basis of a church, 
 which is election, and thereby prepare the way for the King 
 of Glory, in his lowly guise, who was to head up and har- 
 monise both nature and grace in his own person for ever. 
 The seed of the woman pointed to Him ; the SMloh, to whom 
 the gathering of the people is to be, pointed to Him ; the 
 great Immanuel prophecy of Isaiah, which showed His nature. 
 His character and office, pointed to Him ; here we find the 
 Yirgin's Son, the Child born, yet the mighty God (Is. ix. 6), 
 of whom such wonders are predicted in the Scriptures of 
 truth ; here is the meeting of the waters, where a thousand 
 streams flow into the ocean fulness of Jesus ; here the radi- 
 ance from a thousand stars, which held over a troubled world 
 the hope of deliverance during long weary ages ; here in the 
 manger lies He whom the prophetic eye discerned from afar, 
 and of whose coming sages and seers spoke in such seraphic 
 strains. To Him all the prophets gave witness from the 
 
THE BIRTH OF CHRIST. 567 
 
 first of time, and now their testimonies encircle the stable 
 where he lies with a brighter moral glory than the angel- 
 radiance on the plains around. 
 
 II. All offices meet in this Babe of Bethlehem. He is the 
 Great Prophet, who can unfold the mysteries of sin and death 
 and the unknown regions of the grave, in whom the sages of 
 heathenism and the seers of Israel have found what they 
 longed for the knowledge of the true God, and the way of 
 forgiveness of sins. He is the high-priest, through whom 
 the trembling sinner may approach imto God with confidence ; 
 and the King of Glory, to break the power of Pharaoh, 
 and deliver us from Egypt. Our wants are three : we are 
 ignorant, we are sinful, and we are enslaved, and in Him, as 
 our prophet, priest, and king, we have knowledge, pardon, 
 and victory over all our enemies. The three roads meet in 
 Bethlehem the roads on which the prophets, priests, and 
 kings of the olden time bore their testimonies to the coming 
 deliverer. Here the lamp, and the altar, and the throne are 
 united in one. 
 
 III. We must connect this Babe in the manger with time, 
 as the infinite glories of the Son of God are now united with 
 the limitations and attributes of humanity. All the dis- 
 pensations of time are summed up in Him, and the various 
 covenants have now reality and form in a visible Head. 
 Wonderful in aU respects is this new life, which is sown as 
 a seed of hope for the world. His entire life on earth was 
 about thirty- three and a half years. His public ministry 
 three and a half years, and His crucifixion three and a half 
 hours ; yet in that short space of time a work was done which 
 influenced the past and the future eternities a work com- 
 pared to which all the events of time, from the creation of 
 the world, were as nothing, and vanity. We must connect 
 this manger with space also, and behold here the opening 
 
THE BIRTH OF CHRIST. 
 
 fountain from which streams of blessing and fertility are to 
 overflow the world ; here we see life in its fountain, and light 
 in its orb, ready to burst forth in Divine benediction over 
 all the earth. He is the centre of all worlds, the Head 
 and Mediator of the universe, in whom it pleased the Father 
 that all fulness should dwell. See that innocent and holy 
 child too, in connection with crime, and behold another side 
 of His wonderful character ; the first sin, as well as the first 
 promise in Paradise, pointed to the seed of the woman, the 
 sin-avenger, and serpent-bruiser, who meet our earliest 
 necessities, is called the Lamb slain from the foundation of 
 the world. Under the covert of mediation, the administration 
 of God has been carried on from the beginning, and the 
 long-sufiering mercy which spared the transgressor, and 
 gradually unfolded the Divine purpose of love, had reference 
 to the stable and the manger, the cross and the resurrection 
 of the incarnate Son of God. All sin must be seen and 
 illustrated in the light of His character, without which we 
 can estimate neither the love of God in forgiving the 
 believer, nor the endless torments which await the impenitent. 
 There He lies lowly and in swaddling bands among the 
 cribs and provender of cattle, in whom all contrarieties and 
 extremes are reconciled. Sages have found Him, star-led 
 from the distant East, and angels leave heaven to chant the 
 song of his birth. In Him we have all that is high, majestic, 
 and glorious, to enhance our conceptions of power, for He 
 is God, being the Son of God, and the Word which reveals 
 the unapproachable Divinity ; and all that is tender and 
 loving to attract weary sinners, for He is Jesus the Man of 
 sorrows, the Son of the Virgin, and knows how to pour the 
 oil and the wine into our bleeding wounds. Stand, brother, 
 and adore ! Bring gold to the king, frankincense to the 
 priest, and myrrh to the prophet of God ! Dost thou hear 
 
IS THERE A CURSE ON THE JEWISH NATION T 669 
 
 the song of the angels ? its notes are of heaven ! Glory to 
 God, and peace on earth, are the highest and lowest notes 
 in the music of the skies ! Welcome, thrice welcome, thou 
 Prince of peace ! Be thou our light and our guiding-star, 
 till we join the hosts that surround the heavenly throne ! 
 
 " Hosanna to the living Lord ! 
 Hosanna to the incarnate Word ! 
 To Christ, Creator, Saviour King, 
 Let earth, let heaven, Hosanna sing I 
 
 Hosanna ! Lord, let angels cry, 
 Hosanna ! Lord, thy saints reply ; 
 Above, beneath us, and around, 
 We would that all should swell the sound." 
 
 December 2bth, 1853. 
 
 X. IS THERE A CURSE ON THE JEWISH NATION? 
 
 Observe for a moment the condition of the Jews as they 
 now exist among the nations, and let us take the simple facts 
 of the case, apart from revelation altogether. 1st. It is a 
 fact that seven millions of men, of the same origin, laws, and 
 religion, are scattered through all the nations of the world, 
 savage and civilised; they have a common language, by which 
 they can communicate with one another through the whole 
 world, and they are one of the most united nations on the 
 earth. The fact, therefore, of their long dispersion is one of 
 the most remarkable events in the history of mankind. 2nd. 
 It is a fact, further, that they are not detained in the lands of 
 the Gentiles by royal authority, as the burden-bearers and 
 slaves of Christian communities. No ! most nations would be 
 right glad to get rid of them and even help them forward on 
 
570 IS THERE A CURSE ON THE JEWISH NATION ? 
 
 their way to Jerusalem ; and their ancient capital, dismantled 
 of her glory, sits like a desolate widow, waiting for their 
 return. 3rd. It is a fact that they have suffered unheard-of 
 persecutions during a long series of ages, sometimes banished, 
 sometimes plundered, sometimes cruelly tormented, always 
 persecuted in one way or other as an ever dying but immortal 
 race, against which the hatred and indignation of mankind 
 should exhaust itself in vain ! 4th. It is a fact that the cha- 
 racter of the Jews is very bad, and that they deserve not a 
 little of the opprobrium which public opinion heaps upon 
 them. They are, in the public mind of Germany, nothing 
 but extortioners and deceivers, who, like so many vampires, 
 suck the blood out of their victims without mercy. IsTo doubt 
 there is much exaggeration, but there is also much truth in 
 the charge. At this moment two of the Jews in this city, 
 chief men in the community, are punished as criminals, the 
 chief rabbi for lending money at 28 per cent., and Mr. H. for 
 perjury in money matters ; this is but a specimen of their 
 excessive love of gain ; yet perhaps if we were to set about 
 accounting for this trait in their character, we might find 
 ourselves compelled to attribute the greater part of it to the 
 iniquitous conduct of the Gentile nations themselves. 5th. It 
 is a melancholy fact that the inborn hatred of the Jews against 
 Jesus Christ is undiminished by time. Ages have rolled over 
 them since the crucifixion of Christ, yet the natural heart cries 
 still, " Crucify Him, Crucify Him ; away with Him, away 
 with Him !" and without hesitation they repeat the impreca- 
 tion of their fathers, " His blood be upon us and upon our 
 children." Had they the power, they would put to death 
 every apostate or convert, as well as the missionaries, who 
 seek to Christianise them. The first blow I received for 
 preaching the Gospel, was from a Jewish hand. The obdu- 
 racy of their minds is incredible. Hence the real converts to 
 
HOPE ; THE MANGER OF BETHLEHEM. 571 
 
 Christianity are the brightest specimens and ornaments of our 
 religion, inasmuch as grace has, in their case, surmounted the 
 greatest possible obstacles, and those stars must be the bright- 
 est that shine through the thickest darkness. Lay all these 
 facts together, and Providence will confirm the intimations 
 of prophecy, " That blindness in part is happened to Israel 
 untn the fulness of the Gentiles be come in" (Rom. xi. 25). 
 They were scattered and their kingdom destroyed, because 
 they crucified the Messiah and blasphemed the Holy Spirit of 
 God, whom after his resurrection he shed down upon the 
 world. Hence they are wanderers, and their beautiful land 
 desolate. May the time soon come when the vail shall be 
 taken away (2 Cor. iii. 16), and all Israel shall be saved, as 
 it is written, " Then shall come out of Zion the Deliverer, and 
 turn away ungodliness from Jacob" (Rom. xi. 26). 
 
 December 2Cith, 1853. 
 
 XI. HOPE ; THE MANGER OF BETHLEHEM 
 
 Awake my soul ; immortal hope, 
 
 Her radiant wings extending, 
 Thy homage claims, and lures thee on 
 
 To glory never-ending. 
 
 Nor think of sin ! Immanuel stands 
 With heavenly hosts surrounded. 
 
 Himself the proof, though sin abounds, 
 That grace hath more abounded ! 
 
 I see that Lamb; that bleeding Lamb, 
 
 Whom yet unseen we trusted, 
 In all his Father's glory clad. 
 
 With all his power invested. 
 
This, this is bliss ! my longing heart, 
 
 With quenchless ardour glowing, 
 Finds rest in Thee ! its ocean-home 
 
 Still full and overflowing ! 
 
 holy Lamb of God ! without thee we are nothing, and 
 with thee we have all things ; I would live, labour, and die 
 for thee ; no love so sweet as thy love, no rest so pleasant as 
 on thy bosom, no hope so bright as the hope of being like 
 thee. Shall I indeed stand with thee on the emerald throne, 
 in the many-mansioned house of the Great Father of all ! O 
 my Lord, my life, my all, accept in this, my lowly struggling 
 sinful estate, the deepest homage which my weak faith can 
 bring ; I would give it all and a thousand times more, were 
 it mine, for thou hast redeemed me from the power of the 
 grave, and I hope, through grace, to reign with thee in thy 
 heavenly kingdom. 
 
 XII. A WISH! 
 
 " Waft, waft, ye winds, his story ; 
 
 And you, ye waters, roll, 
 TDl, like a sea of glory. 
 
 It spreads from pole to pole ; 
 Till o'er our ransomed nature 
 
 The Lamb for sinners slain. 
 Redeemer, King, Creator, 
 
 In bliss return to reign." 
 
 Weht, weht, ihr Winde, eilet ! 
 Ihr Meereswogen rollt ! 
 Bis Jesu Wort ertheUet 
 1st jedem Hirtenvolk. 
 Und der Messias werde 
 Ernannt, das Heil der Welt, 
 Als Hirte seiner Heerde, 
 Die Er sich auserwahlt. 
 
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