this soul of His own choice-this heart open to His love. And I must say, that I have often been astonished-and not only I, but other persons also, even the most instructed and advanced Christians, have been compelled to admire his enlightened faith, and his deep knowledge, drawn purely from the sacred scriptures-his true humility, and how he gave himself up to that simplicity which the Lord requires when He promiseth, "Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven."

The two last years of his life were years of suffering. Sometimes sick himself, and not willing to shew it, lest he should alarm his relatives and friends, he allowed his health to be silently undermined by evils which he did not oppose, until he was forced to do so in order not to fall an immediate sacrifice to them: at other times, he suffered exceedingly on account of the incurable disease of his august spouse the Empress, whom he seldom quitted in her sickness. He attended her during that period, as if she had been a favourite child; night and day he watched her himself, and administered the medicine to her, first tasting whatever was given: he marked with anxiety the least change, the slightest alteration in her case-a case which presented nothing but symptoms of despair.

At length, fatigued with the cares and endless labours connected with the government of an immense empire-in a word, ripe for eternity, his existence was no more for this world. The change in his health was such, and so sudden, for one formerly so active and laborious, as to render him sedentary and languid: his lively and communicative temper became sad and frequently melancholy, notwithstanding all the efforts which he made to vanquish it, and notwithstanding the extreme kindness of his heart, which feared to afflict others by shewing its own sufferings.

It would seem from this that the Princess Mestchersky gives no countenance to a very general suspicion, that the Emperor Alexander was removed by violence or treachery; but that his death was occasioned by over exertion and premature decay. Which is the correct idea must, we apprehend, be- left to a future decision ; it is,

Alexander had in his latter years, many difficulties to contend with, and it is exceedingly probable that these gradually undermined his health, and occasioned his early death. The following extract on the subject of the Bible Society is too important to be omitted.

In the latter part of the reign of the Emperor Alexander, a strong party was formed among the principal nobility and clergy in Petersburg against the Bible Society. Its principles and labours were too sacred, too much calculated to promote the spiritual happiness of the numerous tribes of Russia, not to meet with opposition; and the conspirators, who were at that time forming diabolical plans against the peace of the empire, took also the greatest pains to misrepresent to the Government the character and labours of the friends of Religion and of Bible Institutions; and this, for the purpose of turning its attention from themselves and their own wicked revolutionary designs.

The opposition, then, with which the Russian Bible Society had to struggle, during the last three years of the reign of Alexander, was principally from these different sources; and not, as has been supposed, from any change in his own mind respecting the truly Christian character and designs of Bible Institutions. His mind was perpetually harassed by the abominable falsehoods, the wicked insinuations, and the base intrigues of this powerful though heterogeneous party; which at last obliged the noble, indefatigable, benevolent, and pious President of the society, Prince Galitzin, to lay down the Presidency. This was then conferred upon the aged metropolitan, Seraphim; under whose guidance some hoped that the institution would be permitted to prosecute its usual labours. But Seraphim himself, with several other prelates, and one or two fanatical monks, had for some years entertained unfriendly feelings towards the institution; and the latter had zealously spread their insinuations against the society, even among the better-disposed classes of the Russian nobility. The circulation of the Scriptures so extensively throughout the empire-for nearly half a million had already been sent forth from the depots of the society-had produced among the people, in different provinces,

effects that seemed suspicious to the lovers of ignorance, error, and superstition; and these gave rise to numerous communications to the Committee in Petersburg, and to the Government, from the enemies of the cause in the provinces, filled with surmises, exaggerations, and falsehoods; until, by these combined influences, the Russian Bible Society was gradually crushed, notwithstanding the protection of its Imperial friend.

When the Emperor Nicholas came to the throne, the detestable and wicked designs of the revolutionary part of the society's enemies came to light, and, by the blessing of Providence on the determined courage and wise management of the young Emperor, were happily overthrown; and then also the innocence of the Bible Society was made evident ;and, as the Emperor renewed his annual subscription, which he had been accustomed to give as Grand-duke, the friends of the society began to hope that it had weathered the storm. In this, however, they were deceived; for Seraphim, Eugenius of Pleskoff, Photius the monk, and others, never rested until they had procured from the Emperor Nicholas the suspension act; by which the noblest of institutions was overthrown.

A new Bible Society has subsequently been formed for the Protestants in the Russian empire, which has received a portion of the funds and stock of the old Bible Society, and circulated about 12,000 copies; but as yet there is no appearance of the restoration of the Russian Bible Society and its two hundred and eighty-nine auxiliaries.

We had marked for insertion some extracts from the specimens of the style of preaching which prevails among the higher clergy of Russia, but are compelled to omit them, and to take our leave of Dr. P. acknowledging our obligations to him for the instructive and gratifying information which his volume has afforded us.

Mr. Gobat's volume conveys a lively view of the difficulties which a missionary has to contend with, who attempts to penetrate a savage

and barbarous country like Abyssinia; while at the same time it affords encouragement to hope that steady perseverance, sterling integrity, and consistent and affectionate conduct may, under the divine blessing, be the means of eventually introducing spiritual Christianity in the room of that corrupt and nominal Christianity which generally prevails. To Mr. Gobat's volume is prefixed a judicious preface, containing an interesting history of the earlier periods of the Abyssinian Church, and the Jesuit missions in that country, by Professor Lee. As however nearly two centuries have elapsed since the expulsion of the Jesuits, and little subsequent information has been received from that country, except what in Mr. Bruce and appears Mr. Salt's travels, it is obvious that the learned Professor's introduction can throw little light on the existing state of religion in Abyssinia. This renders Mr. Gobat's Journal the more valuable, though possibly the excision of a few passages, and the compression of it into narrower compass might be desirable.

Mr. G's Journal commences with his setting out from Adigrate for Gondar, Feb. 25, 1830, and terminates with his arrival at Cairo, Feb. 6, 1833, thus embracing a period of three years. It thus commences.

At eight o'clock in the morning, Feb. 25, 1830, I left Adigrate, accompanied, for about half an hour, by my Brethren Kugler and Aichinger. On parting from them, I felt for a moment, more than ever, my wretchedness and weakness. As I journeyed, I confessed my sins to God; and prayed Him to accompany me, and to preserve me from the dangers which I was about to encounter, and, above all, from sin; and to bless my journey to the salvation of some souls. Circumstances prevented my taking more than sixty copies of the Four Gospels, and some copies of the Acts, and of the Epistle to the Romans.--P. 51.

It being Lent, I told them, in few words, supported by passages from the Bible, that, without a change of heart, fasting would profit them nothing.

We had, at the first, intended to observe the fast with the Abyssinians; but, reflecting on all the abuses which it brings in its train, we resolved, on entering Abyssinia, neither to observe nor to condemn it; in order that we might always be able to say: 'We follow the Word of God-the Bible. Every thing that comes from men, is to be approved only so far as it is proved by the Holy Scriptures.' We spoke freely on this subject to Sebagadis, who took no offence at it on the contrary, he gave orders, that, every evening, in the villages where I might lodge, they should give me a goat or a sheep, according to my wishes.-Pp. 52, 53.

The following is a specimen of Mr. Gobat's frequent conversations with the Abyssinian priests.

Mis

We remained sitting for some hours beside the church, and at length they sent us back to another village. While we were sitting, some priests, and many others, came near me. I endeavoured to make them feel the necessity that every one, who desires to be saved, should be acquainted with the Bible, and keep to the Word of God. A priest afterward asked me, 'What is your faith?' sionary: 'We believe all that the Word of God says: nothing beyond that.' Priest: What do you say to the Alexandrian Faith?' Missionary: 'Is there one faith for Alexandria, and another for another country?' Priest: 'There is the faith of the Greeks, that of the Franks, that of the Armenians, &c. Of which faith are you?' Missionary: 'All these different names of creeds have nothing to do with the True Faith; these divisions prove rather the unbelief and disobedience of men. It is because they have abandoned the Word of God, to follow the doctrines of men, that they are thus divided. St. Paul says, that there is but one faith; and Jesus Christ, in His prayer, asks that all may be one, being sanctified by the Truth, which is the Word of God.' Priest: Arius and his followers say, that they follow the Gospel; and yet they say that Jesus Christ is a creature. What is your opinion upon that?' Missionary: Arius says so, because, while he professes to follow the Gospel, he rejects a FEBRUARY 1835.

part of it. St. Paul says to the Romans, that He is God over all, blessed for ever. To the Philippians, and the Hebrews, he says, that all things were created by Jesus Christ, and that He upholds the world by His word. And St. John says, that He is the true God and eternal life.' Priest: 'There are some who say, that the Holy Spirit proceeds from the Father and the Son. We say, that He proceeds only from the Father. What say you?' Missionary: Jesus says, in St. John, I will send you the Holy Spirit, which proceedeth from the Father! Priest: 'There are some who say, that the Divinity of Jesus Christ was not united to His humanity till he was anointed by the Holy Spirit, and that afterward it was sometimes God and sometimes Man that acted in Him.' Missionary (knowing that this point is often the cause of their disputes): 'This is all foreign to the Gospel: it is meddling, through pride, with things which we do not understand, and which we have not seen; as says St. Paul, Col. ii. It is sufficient for us to know that Jesus Christ is God Almighty, and that He became truly man, a man of sorrows, to save us; for we have redemption through His blood, the forgiveness of sins. If we were continually to contemplate this exceeding love of God for us, we should love Him, and live together as brethren, without wrath and disputing.' After this, one of the priests asked me for the Gospel; and, as this Church is one of the most famous in Abyssinia, I left a copy there gratis, and we parted friends.

L

This afternoon Habeta Selasse again came to see me, with one of his fellowdisciples. He asked me several questions about Adam; such as, 'When did he receive the Holy Spirit? How long did he remain in Paradise?' &c. My answers to such questions are, always, 'I know nothing about it; the Bible says nothing upon it, and we have no other means of knowing. Afterward he asked me what I thought of the case of children who die without being baptized. Missionary: "I know nothing about it: it has not pleased God to reveal it to us; but, according to this passage, Of such is the kingdom of heaven, I am disposed to believe that children who die without baptism are also saved.' Habeta Selasse : 'How are they saved, since infants receive the Holy Spirit only in baptism?' Missionary: 'The Gospel does not say that:

on the contrary, Cornelius and his family received the Holy Spirit before they were baptized; and St. Peter says, that the baptism which saves us, is not that of water; but the renewing and the purification of the heart by the Holy Spirit, of which the baptism of water is but a visible sign.' Habeta Selasse: 'We believe that the saints of the Old Testament did not enter into Paradise till after the death of Jesus Christ. What do you say to it?' Missionary : 'You believe that which the Bible does not say. I do not know any thing about it; but I do know, by some passages of the Holy Scriptures, that they were in rest before the death of Jesus. Besides which, it seems to me that it is an inconsistency to believe that those who walked with God upon earth, who saw Him and spoke with Him, should be deprived of these advantages as soon as they are delivered from this body of sin and death: for what is Paradise, but a state of close communion with God? If it has other advantages, they are all very inferior to that.' Habeta Selasse: Does not St. Peter say, that Jesus is gone to the spirits kept in prison, to save them?' Missionary: "This pas sage is very difficult; but it does not at all refer to the saints of the Old Testament; for it only names those of the time of Noah; and it calls them Unbelievers, whilst Abraham is called the father of Believers. In all cases, they were saved by faith in the Son of God, slain from the foundation of the world; as it is also by faith in Jesus that we are justified before God, and saved from the wrath to come.' Habeta Selasse (to his companion): 'He knows the Scriptures.' His companion to him: 'He is not ashamed to confess that he does not know what is not in the Bible. We are too proud to confess, when even we feel it.' Habeta Selasse: What is the cause of death?' Missionary: The wages of sin is death, says St. Paul.' Habeta Selasse: 'Why then is the Virgin Mary dead, since she was without sin?' Missionary: In this you may see to what errors men are subject, when they follow human doctrines, as you do for, besides the general passages of the Bible, which say that all men are sinners, liars, wanderers, &c. I can prove to you, from two passages of the Gospel, that Mary was a sinner before and after the birth of Jesus Christ, as well as any other human being. In the first place, you acknow

ledge that those who are in health have no need of the physician; and that those who are not lost sinners, have no need of a Saviour. But Mary herself calls the Lord her Saviour: Luke i. 47.' Habeta Selasse (and all the others): 'It is undeniable.' Missionary: 'The second passage is in Luke ii. When Mary and Joseph came to Jerusalem with Jesus when he was twelve years of age, it is said, that the child Jesus remained at Jerusalem without Mary perceiving it.' Habeta Selasse (interrupting me): 'Yes, it must be confessed that it was a sin to separate from Jesus.' Missionary: 'At the same time, I do not see in the Word of God, nor in any other books, a model of woman so perfect as Mary: she is worthy to be imitated by all Christians, for her faith, her submission, her humility, &c. but since she is only a creature, even were she not a sinner, I do not think we ought to pray to her, and still less to worship her.' Habeta Selasse (after a little pause): 'Is death, then, the wages of the sin of individuals, or the wages of the sin of Adam?' Missionary: 'St. Paul says, Rom. v. that by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned: thus the death of the body comes from the sin of Adam; but the death of the soul, eternal perdition, comes from the sin of individuals;-the soul that sinneth, it shall die.' Habeta Selasse (to all the others): I never heard so clear

an

explanation.' We afterward read several passages of the Gospel together, and parted as friends; I might almost say, as brethren.

It would be well if the curious questions which are often asked amongst ourselves were thus cut short by an incessant appeal to the word of God. Many similar conversations appear in different parts of the Journal, for which we must refer to the work itself.

The Abyssinians, like many others, entertain most extravagant ideas of the benefit resulting from a visit to Jerusalem.

I had a visit from two old men, the younger of whom talked about a scheme he had of going to Jerusalem. I dissuaded him from it; telling him that he would have only trouble, and no profit. I then

advised him to read the Gospel; and to go to Jesus, who is everywhere present, here as well as at Jerusalem, and always ready to save all those who come unto God by Him. I read them several passages of the Gospel. When I came to the end of the eleventh chapter of St. Matthew, Come unto me all ye that labour and are heavy laden, and I will give you rest, &c. the women present cried out, with tears in their eyes,' We never heard such good words!' 'Yes,' said he who wished to go to Jerusalem, 'I will learn the Gospel, and so resign myself to God.'

April 10, 1830.-Yesterday and to-day I did not go out; but I had several visits from persons who expressed to me their desire to go to Jerusalem. They believe, that the moment they kiss the stones of Jerusalem, all their sins are forgiven them; but the meritorious act is the fatigue of the journey. As usual, I dissuaded them from it, and endeavoured to lead them to Jesus.

The views which the Abyssinians entertain of the Virgin Mary appear in the following extract.

You

This afternoon, Habeta Selasse came to express to me the pain which he felt yesterday at hearing me say, in the presence of several persons, that Mary was a sinner. 'I beg you,' said he to me, 'keep to yourself your own persuasion. may dispute on every point in which you differ from the Abyssinians; but do not say that the Virgin was a sinner, otherwise you will make yourself many enemies. For my part, I confine myself to the opinion, that she never voluntarily sinned. There are two parties in Abyssinia in this respect the weaker maintains that Mary was a sinner, like ourselves; but the Etchegua and Alaca Waldab cannot bear the idea of this; because they say, that if Mary was a sinner, the body which Jesus derived from her could not be perfectly pure; therefore I beg of you not to dispute on this point.' I replied to him: My dear friend! I am very grateful for the interest which you take in my welfare; the more so, because on this point you think very nearly as I do; since you acknowledged, recently, that the passages of the Gospel which I pointed out to you proved that she was a sinner. You have not yet sufficiently received the spirit of liberty to confess it publicly; but do not require me to speak in a manner con

trary to the persuasion of my heart. If it were not for the idolatrous worship, based upon the pretended sanctity inherent in an individual of the human race-if it were not,' said I, for the idolatrous worship which you pay to the Virgin and to the saints, I would avoid wounding any one's opinions, whoever it might be, in this respect: but now it is impossible for me to promise you more than this-that for the present, I will not commence a controversy on this point; but if any one asks me my opinion, whether the Etchegua or any other person, I will always frankly say what is my manner of thinking.' His reply was, I cannot require more; but express yourself as gently as possible.'-Pp. 132, 133.

The following testimony to Mr. Bruce, called in Abyssinia Yagoube, must prove highly gratifying to his friends; an intimation of the excellence of Mr. B's moral character is contained in another part of the Journal.

They asked me whether the glory of Jesus, on the mountain where He was transfigured, was essential; or given to Him by the Father, like the anointing of the Holy Spirit. Missionary: 'I do not know the Bible does not say but it seems to me that it was the glory essentially belonging to His person.' Habeta Selasse: That is also our belief; but I have heard say, that when Yagoube was questioned on this point, he replied, that he believed it was given Him of the Father, as the anointing; but since the Bible says nothing of it, it is a distinction of small importance.' Lic Atecou: Yagoube was a learned man: since him, no well-informed white has come to Gondar. The others professed to know the stars (astrology) to make us believe that they were learned; because they knew that we could not confute them on this article.' Missionary: 'Did you know Yagoube?' Lic Atecou: 'I did not know him personally; I am too young; but there are still old men at Gondar who knew him. He was beloved and respected by all the great people of the country.'-Pp. 181, 182.

We had intended to insert an extract from Mr. G's account of the last moments of his friend and companion, Mr. Keyler; as how