_Nov. 1._--I have been reading with considerable attention the remarks, or rather reflections, of Jonathan Edwards, on the Life of Brainerd, wherein he endeavours to recommend to the Church of G.o.d, the _disinterested_ and _unmercenary_ love of G.o.d, by which he means the love of him for his abstract perfections apart from the consideration of any personal interest or happiness arising out of his especial love to his chosen. This is all very fine and very philosophical, but in my humble apprehension, most unscriptural. Does G.o.d any where in Scripture, when appealing to his chosen, or expostulating with them, argue on the ground of his abstract perfections, or of his especial love and distinguishing grace towards them? Throughout the Old Testament this is the controversy, not that they slighted his abstract perfections, but disregarded his especial favour. All the invitations to return, appeal to what Edwards would call the selfish and mercenary feelings. What! had not Moses respect unto the recompense of reward; and in all the 11th of the Hebrews, where is this abstraction held up? When our dear and blessed Lord exhorts to faithfulness, watchfulness, devotion, does he represent an abstraction as a motive, or without our own everlasting partic.i.p.ation with him with whom there is fulness of joy for evermore. Paul thought it not mercenary to think on his crown, or to encourage his converts by the consideration, that present sorrow for the Lord, works for them a far more exceeding and eternal weight of glory. Again, eye hath not seen nor ear heard the things which G.o.d hath prepared for them that love him. Our blessed Lord makes promises to whoever leaves father or mother for his sake,[42] and John encourages his disciples, by telling them that they were made sons of G.o.d, and that they were to be made like their Lord; he saw nothing debasing in this contemplation, but instantly adds, "he that hath this hope purifieth himself even as he is pure." This is the promise he hath promised even eternal life. In fact, the doctrine of rewards, as an incentive to the saints, prevails from one end to the other of the sacred volume. The notion that a love which springs from a sense of being beloved, must be selfish and mercenary, is the greatest delusion imaginable. It may be, and in proportion as its power is really known and felt, is the most holy, self-denying, pure, and devoted of all affections, an affection that seeketh not her own, but the glory of the object beloved. If Edwards would set up dear D.

Brainerd and his Indians in favour of the abstract system, we may set up the Moravians and their Esquimaux in favour of the other. But why set up one set of worms and their conduct against another set of worms and theirs, when we have the record of G.o.d in our hands? Let us see how our Heavenly Father proposes himself to our love, confidence, and affections, and what incentives he proposes as inducements to the sinner to return, and the saint to persevere to the end, and not attempt to be wise above that which is written. That G.o.d is infinitely adorable in his abstract perfections I am sure, though I cannot fathom these abstract perfections, nor conceive of him but as revealed in his blessed word in connection with his chosen, and as personally exhibited by him who was the brightness of his Father's glory, and the express image of his person, and this is not in abstractions or apart from our happiness.

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

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

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

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

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

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

There is a new Roman Catholic priest here, formerly an Armenian. He has been trying to see if he can get my school boys to come to him if he opens a school: they have all refused; and this strengthens me in my purpose of not delaying the re-opening of mine longer than I am obliged. Should I not be able to get a master from Bussorah, for whom I have written, there has been an Armenian with me, who offers to come, a most respectable man; him, therefore, I may consider, as ready, should the other fail. Thus, the Lord provides. With my English cla.s.s, I purpose, the Lord willing, to begin after another fortnight.

My greatest difficulty will be I fear, to obtain an Arabic teacher; the mortality among the Mollahs has been enormous. Here then I shall end for the present, I fear this too long, and, in many respects, tedious, journal of the last five months, as the messenger goes to-morrow or the day after.

NOTES.

Mr. Groves having so strongly expressed his condemnation of Mr.

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

NOTE A, page 102.

Mr. Groves has referred to the effects of system. One of the most important of these is, that opposite systems lead men to take such opposite views of the evidence itself by which the truth of the conflicting opinions must be tried. Of this he here furnishes an instance, in saying so strongly that the "sovereignty of G.o.d's government, and the individuality of G.o.d's election," are "represented by the Apostles as the most overwhelming reasons for unlimited devotion to his service, who has thus chosen us." Many of the very pa.s.sages, doubtless, to which he would turn for the establishment of this a.s.sertion, would be enjoyed by others, as proofs how available is the general "kindness of G.o.d our Saviour towards _man_," as an argument for loving and serving him. When Paul persuades the Ephesians to "walk in love as Christ also hath loved _us_, and hath given himself for _us_;"[44] when Peter recommends to his brethren patient meekness in suffering, by the consideration that "Christ also suffered for _us_, the just for the unjust,"[45] the power of this over the mind of one man depends on his understanding by "_us_" the fallen world; and of another, on its reminding him only of distinguishing personal obligations to sovereign election. Now, suasives to holiness, or what are felt as such, as they continually recur in Scripture, produce on a devout mind a much deeper conviction of the truth of the doctrines from which they are derived, than a formal a.s.sertion can.

When, by the same expressions, one man is habitually carried to this, another to that, view of the Divine character, and each experiences, that in what he sees, there is a practical tendency towards the state of the heart and form of life at which he aims as good: this becomes to each, as instances acc.u.mulate, a far stronger reason than bare propositions, could be for growing in confidence, that the belief which thus impresses him is indeed the truth of G.o.d.

[44] Eph. v. 2.

[45] 1 Pet. ii. 21.

And one accustomed to observe the effects of system will not wonder that expressions like those above cited, still less that those in which Christ is spoken of as having "loved _the church_ and given himself for _it_," should thus come to be regarded as containing an argument for a selective atonement. It is by such a doctrine being perceived in them, that they practically impress the feelings of many.

And yet, in truth, how are they inconsistent with the universal love of G.o.d and propitiation of Christ? Of course, where a common benefit is received, its efficacy, as a motive to grateful returns, is limited to those who recognize and value it. A patriot has delivered millions of ignorant, suspicious, ungrateful countrymen. His services are to be used as an argument for joining in some effort for his honour; and those who acknowledge and bless his exertions are especially addressed, and reminded that "he loved _you_, laboured for _you_, achieved happiness for _you_." Would this contain even an insinuation, that they were the exclusive objects of his disinterested ardour? In such an address not only would the common benefit be mentioned peculiarly as a good bestowed on themselves; but their acknowledgment of it, and their distinguishing susceptibility to the feeling of its worth, would be referred and appealed to, as reasons why that was looked for and demanded of them, which from others might be as justly asked, but not so naturally expected. Such appeals are the apostolic epistles to the churches, as contrasted with their proclamation of Christ to the world.

NOTE B, page 103.

The moral condition of man, his seeing no desirableness in the object presented to him by the Gospel, Mr. Erskine shews, at great length, to be the grand obstacle to his enjoying it. The capacity to know and believe, he indeed conceives to bring with it the capacity to enjoy.

But if a change in the moral state is necessary in receiving the truth, this surely obviates the objection that such truth would be unpalatable and uninfluential to those whose moral state is _unchanged_.

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

What, indeed, is meant to be a.s.serted? Is it, that men have life in them _first_, to capacitate them to eat the flesh and drink the blood of the Son of Man? This seems to be said: but Himself hath said, "Except ye eat the flesh and drink the blood of the Son of Man, ye have _no_ life in you." Not life then without the food, or before the food, but _by_ the food. This banquet _is_ to be spread before the dead. Thus only shall any live. Is spirit and life in men first from another source, and then do they take and profit by his words? But "the entrance of his words _giveth_ light," and that light is life.

"The words that I speak unto you," says the Lord, "_they_ are spirit, and they are life": and that spirit, the spirit of his words, he tells us it is that "quickeneth" or produceth life. Is there, then, no need for regeneration? Surely there is: but it does not follow that the principle of regeneration is one, and that of faith another to be superadded to it. "We are born," says Peter, "not of corruptible seed, but of the word of G.o.d, which liveth and abideth for ever;" adding, in very remarkable language, "This is the word which by the Gospel is preached unto you." An explanation which removes all doubt as to the meaning of James, when he says, "Of his own will begat he us with the word of truth," that is, according to Peter, with the Gospel preached.

John, in like manner, tells us, that "whatsoever is born of G.o.d overcometh the world," and if we ask, what is born of G.o.d? Is it a principle antecedent and necessary to faith? He answers, It is faith itself. "This is the victory that overcometh the world, even our faith."

NOTE C, page 104.

The question is not whether the scheme of salvation is merely reconcilable with divine love and justice, but how it const.i.tutes the grand proof and manifestation of these attributes, and in general, of the perfections of G.o.d. In it he undertakes to shew himself worthy of love, and thus to win our love to himself. Any other means to that end than such as should prove his own worthiness, He could not use. One may confer a benefit on an individual from a thousand various motives, of which one only may be morally right. In event of any of the others having prompted the action, the benefactor may be regarded with grat.i.tude, but then it is either because the motive is mistaken for the n.o.bler one, or the grat.i.tude is a mere reflected selfishness. As an example of the latter sort, the Jews, in the days of the Son of Man upon earth, had a love to G.o.d, a zeal for G.o.d, founded on their conviction of his partiality for their people. They regarded him as the G.o.d of the Jews only, and not also of the Gentiles. Its fruits were, their carrying the Lord to the brow of the hill to destroy him, because he reminded them of Naaman and the widow of Sarepta, as preferred to objects of bounty among their own people; and their endeavouring to tear Paul in pieces when he spake of a commission given him by Jesus to the Gentiles. They were indeed zealous, the apostle bears them witness in the Holy Ghost, and fully believed in G.o.d's sovereign election of their nation. There is yet a zeal like their's--let us beware of it.

It will not do to represent the Gospel scheme of salvation as not only _leaving_, but involving, the moral character of G.o.d in difficulty; and then to say we can still believe him holy, just, and good notwithstanding. The atonement was designed to prove and establish these attributes: to be the ground of our confidence in them, and of our love to G.o.d because of them. We are not to believe in them in spite of the plan of redemption; but, because of the plan of redemption. The words of John, "we love him because he first loved us," and "herein is the love of G.o.d manifested towards us, because he sent his Son into the world that we might live through him," imply that the believer's delight in the essential excellence of G.o.d (which delight alone is divine love) springs out of the display of that excellence in the cross of Christ. An atonement for all, arising out of love to all, proves that it is indeed justice that inflicts vengeance on the impenitent; not partial, personal hatred, not indifference, not cruelty. A limited atonement, just because it gives no proof that they are beloved--gives no proof that nothing else than justice could have punished them. It gives, on the other hand, no proof that forgiving love has been that which saved the elect, as it is to an arbitrary distinction it teaches them to look as the ultimate cause of their hope. I care not to be told that they acknowledge love in their salvation notwithstanding. I repeat, the redemption is to _prove_ the divine character, not merely to leave us the possibility of believing it.

Finally, This scheme obliges to believe that Jesus has broken the law, and transgression of the law is sin. This he a.s.suredly did, if he loved not all mankind as himself. It is an ignorant answer to say, that for him to break the law was not sin. To break the moral law, and to be a sinner, are not things arbitrarily put together; they are two names for the same thing. It is worse to say he need not keep the law because he was G.o.d. The law is the transcript of the character of G.o.d: opposition to it is opposition to that character. Made of woman, besides, he was made under the law. All praises of his goodness and moral perfection are so many varied expressions for the completeness with which he kept the law. And oh! indeed, what part of it so peculiarly his own, as to love his neighbour as himself?

I say, therefore, again, to limit the divine love, to limit the atonement, the grand expression of that love, is to limit the love of Christ, and thus to make Christ a sinner. He that hath seen him hath seen the Father. No moral difference surely is so great as that between a breaker and a keeper of the law of love. What a moral difference, then, between the character of a G.o.d manifested in the one form and in the other.

APPENDIX.

The following letters are added, because they contain some interesting details of the Lord's dealings with this our dear brother, which are not contained in the Journal. And the reader will observe, that the last letter is of a later date than the conclusion of the Journal.

BAGDAD, _Oct. 15th, 1831._

The Lord has just raised me up from a typhus fever, which, for the last month, has been pressing a little hard on my strength, but more on my spirits. The loss of my dearest Mary was so deeply felt by my poor desolate heart, that, at times, I bore up with difficulty; but the Lord shewed me that my sorrow was so selfish, so earthly, so unworthy of his love, and poured in besides such hopes and prospects as to my future work, that sustained and comforted me.

I send with this a Journal of four months, from which you will see what has been pa.s.sing amongst us.

I have lately received many letters from my dear brethren at Aleppo, and I think either Mr. Cronin or Mr. and Mrs. Parnell will come to me the first opportunity, which will be an unspeakable relief to my mind; for I long for some one to whom I may unburthen my soul; for although my Lord is always near, yet, as I see in Paul, so I find in myself, that the society of Christian brethren and sisters, so long as we are in the flesh, will always afford a sweet consolation.

I feel that Jesus meant his Church to be a body, not isolated members. We have each a little ministry essential to the happiness and building up of the mystical body--that there should be no schism, but that all the members might love and care one for the other.

This place has been governed by Georgians, Apostate Christians, just as the Memelukes, another race of Apostate Christians, formerly governed Egypt. The Sultan has extirpated the first, and now the second, and the Janissaries who had a somewhat similar origin, have, at Stamboul, experienced a similar fate.

Those of the Georgians who have had their lives spared will be sent to Stamboul. It is certainly the design of Ali Pasha and the Sultan, to make many changes here, and I wait to see the Lord's goings. It appears to me probable that most important openings may be afforded by these changes to our operations in these quarters: but I have seen such things these last twelve months, that my soul rests only upon G.o.d, to see how he will move. His ways are so deep, so out of sight, that what we think likely, He, in a month, brings to nothing, and yet in his own good time, will bring the most wonderful and unexpected things to pa.s.s. I have never ceased to bless G.o.d for the sweet a.s.surance of his unchanging love, for the sake of Him who is our life, our dear and blessed Jesus. He has supplied me, I know not how, in the midst of famine, pestilence, and war; and though I have heard from none in England for more than a year, especially from those that supply my wants, the Lord has not suffered me to want, or to be in debt, and though the necessaries of life have amounted to almost twenty times their value during our late trials, he has not suffered me personally to be much affected by it. His loving-kindness and care have been wonderful.

Of all the political and religious agitations of England, I have heard only whispers; but I am very anxious to receive a full account. For many months all communication has been entirely cut off; not a message has come though the road has now been open a month.

The Lord has graciously allowed me to see the signs of spiritual life in three souls of late, through my instrumentality; and as the Lord gives me utterance, I trust I shall be able to speak to many others. The difficulties of the language are fading away one by one. I had occasion to translate a public doc.u.ment from the new Pasha to the Resident at Bussorah, concerning business of the utmost importance and secrecy, in which the Resident, who is a most competent judge, tells me I succeeded fully.

I often think my dear friends in England will be sadly discouraged at the Lord's dealings with our mission: so difficult is it to act faith in dark seasons. However, should their faith and hope fail, the Lord will either raise up others or find me some little occupation by which I may live. His goodness in the way of provision has been so wonderfully manifested, that my heart feels quite easy that He will find a way for the support of his servant.

_Oct. 24._--Since writing the above, I have received your letter of March last, by Bombay. Oh! how welcome it came! Oh!

how it refreshed me! Surely there exists not in the world a more loving little Church than these dear believers amongst whom the Lord has brought us into one fellowship. I a.s.sure you, widely as I am separated from this beloved family in body, I am truly one with them in spirit, and am greatly refreshed by the springs of the Lord's grace, that run amongst them.

I received several letters with yours, from England and Ireland; and the zeal of those dear friends who had provided for my school, made me finally determine, the Lord willing, and supplying me masters, to try again. I have sent one of the bigger boys round, and I trust, with new boys, I shall begin with thirty.