Oct. 28.—To-day the Jew called whom I mentioned in my journal of last year, as having come to Mr. Pfander: he is a Jewish Rabbi, who disbelieving Judaism, and possibly preferring Christianity, seems to be in both without heart or principle. He brought with him a Polish Jew, who is the tailor of Ali Pasha. He saw Mr. Wolff at Jerusalem, and speaks of him with high admiration. The Rabbi told me he was reading with him the German New Testament. May the Lord send his holy fire on the altar of their hearts, that they may really, heartily, and zealously enter into his truth. If there is any gift my soul longs for, it is to be able to speak to every one in his own tongue wherein he was born, the wonderful works of God; for want of this, in countries like this, where you are surrounded by many different languages, the heart gets overwhelmed with the difficulties that seem to spread on every side; as, for instance, with these Jews, they know little Arabic, and I do not know German, and thus we stand incapable of any such conversation as is likely to search the heart.
Nov. 1.—I have been reading with considerable attention the remarks, or rather reflections, of Jonathan Edwards, on the Life of Brainerd, wherein he endeavours to recommend to the Church of God, the disinterested and unmercenary love of God, by which he means the love of him for his abstract perfections apart from the consideration of any personal interest or happiness arising out of his especial love to his chosen. This is all very fine and very philosophical, but in my humble apprehension, most unscriptural. Does God any where in Scripture, when appealing to his chosen, or expostulating with them, argue on the ground of his abstract perfections, or of his especial love and distinguishing grace towards them? Throughout the Old Testament this is the controversy, not that they slighted his abstract perfections, but disregarded his especial favour. All the invitations to return, appeal to what Edwards would call the selfish and mercenary feelings. What! had not Moses respect unto the recompense of reward; and in all the 11th of the Hebrews, where is this abstraction held up? When our dear and blessed Lord exhorts to faithfulness, watchfulness, devotion, does he represent an abstraction as a motive, or without our own everlasting participation with him with whom there is fulness of joy for evermore. Paul thought it not mercenary to think on his crown, or to encourage his converts by the consideration, that present sorrow for the Lord, works for them a far more exceeding and eternal weight of glory. Again, eye hath not seen nor ear heard the things which God hath prepared for them that love him. Our blessed Lord makes promises to whoever leaves father or mother for his sake,[42] and John encourages his disciples, by telling them that they were made sons of God, and that they were to be made like their Lord; he saw nothing debasing in this contemplation, but instantly adds, “he that hath this hope purifieth himself even as he is pure.” This is the promise he hath promised even eternal life. In fact, the doctrine of rewards, as an incentive to the saints, prevails from one end to the other of the sacred volume. The notion that a love which springs from a sense of being beloved, must be selfish and mercenary, is the greatest delusion imaginable. It may be, and in proportion as its power is really known and felt, is the most holy, self-denying, pure, and devoted of all affections, an affection that seeketh not her own, but the glory of the object beloved. If Edwards would set up dear D. Brainerd and his Indians in favour of the abstract system, we may set up the Moravians and their Esquimaux in favour of the other. But why set up one set of worms and their conduct against another set of worms and theirs, when we have the record of God in our hands? Let us see how our Heavenly Father proposes himself to our love, confidence, and affections, and what incentives he proposes as inducements to the sinner to return, and the saint to persevere to the end, and not attempt to be wise above that which is written. That God is infinitely adorable in his abstract perfections I am sure, though I cannot fathom these abstract perfections, nor conceive of him but as revealed in his blessed word in connection with his chosen, and as personally exhibited by him who was the brightness of his Father’s glory, and the express image of his person, and this is not in abstractions or apart from our happiness.
Again, when Edwards endeavours to prove it is enthusiasm in an individual to imagine that Christ, in an especial manner died for him, I think he destroys the peculiar stimulus to devotedness, which the doctrines of election in their widest latitude, contain above the doctrines of Armenianism, and he throws a coldness over all the doctrines of grace. In Abraham, Isaac, and Jacob, David, Daniel, and others, with the Apostles of our Lord and Paul, it was both personal and open, but because not equally open to the rest of God’s children, I do not believe the holy and blessed Spirit allows it to be less individual and personal.
If, however, his opponents were practically such men as he describes, we cannot too deeply deplore it; but he writes so much more like the advocate of a sect, than an impartial enquirer after truth, that, without a particular knowledge of the case, one cannot help suspecting his picture of those he is writing against, to be very highly coloured. In fact, on the truth of God, it seems philosophical declamation, without scriptural proof: on the subject of his opponent, it is assertion in the lump, concerning masses of individuals, without proof or discrimination.
Nov. 4.—We have here now at the head of affairs, under the Pasha, one of those extraordinary men who are capable of any thing good or bad. Under Daoud Pasha he, for a long time, cruelly oppressed the people, but more especially the Jews, till at last a conspiracy was formed against him, and by the influence of the father of the Serof Bashee of the Pasha, who is one of the serofs, or bankers,[43] of the Sultan at Constantinople, an order was procured for his being put to death. Daoud Pasha did not execute this order, but imprisoned him, and as he had been the instrument of extorting money for him, he concluded he had not failed at the same time to enrich himself. In their endeavours to extort his money from him they drew the bow-string so tight that they nearly strangled him: however he recovered: he told them he had a certain sum of money, and where it was, which Daoud Pasha had previously agreed he should collect for himself. This his rapacious miserable master had the meanness to take from him. He had some friends who exerted themselves to save his life; which was spared. However, only a few days before the entrance of Ali Pasha, orders were again issued to put him to death, as he was detected holding communication with those without the city; but again intercession was made for him, and he was again spared. He was instantly taken into favour by Ali Pasha, on his entrance into the town, who has made him his treasurer and accountant-general (Musruff and Deftardar); and in fact, the whole business of the Pashalic is in his hands. He is at work night and day: till after midnight he is engaged in business, and long before dawn he is to be seen on horseback. He never sleeps at home, but each night at a different friend’s house, though the Pasha gave him the best house (taken with all its accompaniments) in Bagdad. When the Pasha heard that Major Taylor’s house, which is on the river, had suffered by the flood, he instantly gave it to him, and he now intends occupying it. This man is not only acquainted with all the internal affairs of the city, but he is connected with all the tribes of Arabs from Bussorah to Merdin; knows all their relations, enmities, friendships, and divisions, external as well as internal, and has ability and tact to take advantage of them. He is also acquainted with the agriculture of the country between the two rivers, and greatly desires to advance and improve it. What two such men as Ali Pasha and he may effect, should the Lord allow them to remain, it is impossible to conceive; but certainly great changes. He has now his old enemy, the Serof Bashee, in prison, and is bastinadoing him to get money out of him. But his general carriage to the inhabitants is much changed, though he has now twice the authority, which clearly, I think, manifests the altered temper of the government. To the English, he is a most devoted friend, and especially to the Resident, to whom he feels he owes his life, for he is at once a firm friend, and, I fear, an implacable enemy: one of those men from whom if you can once extort the assurance that you are safe, you may be at ease; whereas, in general, from the Pasha downwards, the more they assured you of your safety, the more reason you felt you had to fear.
Nov. 7.—I have been to-day calling on several of the most respectable Roman Catholic merchants of this place, who have, some of them, repeatedly called on me; but, partly from want of health, and partly from want of spirits, I have not hitherto returned their visits. They received me with the greatest kindness, and the opportunities these visits afforded of bringing in God’s word as the only standard of truth, I feel to be very valuable. It seems perfectly new to them to have the sentiments or conduct of themselves or others measured by this holy and blessed book; such a use they never in their lives saw made of it, so that it strikes them exceedingly; and the Lord’s spirit may make something here or there rest on their hearts. I feel that the door for my particular line of usefulness is opening, and as I advance in the practical use of the language, I have confidence the Lord will yet shew me greater things than these.
There is a new Roman Catholic priest here, formerly an Armenian. He has been trying to see if he can get my school boys to come to him if he opens a school: they have all refused; and this strengthens me in my purpose of not delaying the re-opening of mine longer than I am obliged. Should I not be able to get a master from Bussorah, for whom I have written, there has been an Armenian with me, who offers to come, a most respectable man; him, therefore, I may consider, as ready, should the other fail. Thus, the Lord provides. With my English class, I purpose, the Lord willing, to begin after another fortnight. My greatest difficulty will be I fear, to obtain an Arabic teacher; the mortality among the Mollahs has been enormous. Here then I shall end for the present, I fear this too long, and, in many respects, tedious, journal of the last five months, as the messenger goes to-morrow or the day after.