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him to be a truly godly man: in his own language, "they are ensnared with numberless forms and ceremonies-fetters of self-righteousness; lost in darkness, and separated from the life of God."

The king of Shoa was anxious to establish a treaty with the East India Company, that he might obtain from its agents, "guns, cannon, and other things" which he had not in his own country. This was probably one reason why he was generally kind to the missionaries, though he was accustomed to attack his neighbours on slight pretences, taking their property, and selling their captives as slaves. When Mr. Krapf left him, a conflict seems to have taken place in the royal bosom, between the desire for present acquisitions, and the wish to maintain a reputation which might lead to more ample but future gains. "You should not leave me, my father, as I shall have no adviser when you are away."-" Well: I will not prevent you from going; but I wish you to reflect on everything that you want for your journey, and communicate to me your wants; because I wish you to make your journey as agreeable and short as possible."

tinues to be the established creed of many large and important districts. Among these are Shoa with its king. The Christian kings of Africa are, however, not much better defenders of the faith than the Christian kings of Europe. His majesty of Shoa, Sahela Selassieh by name, received with great pleasure a double-barrelled gun, explained spontaneously his bodily ailments asking for medicine, and desired to examine kitchen utensils and taste a European dinner; but for spiritual instruction he had no appetite. His zeal had led him not only to order his people to observe rigidly the fasts of the church, but also to attempt the conversion of the Gallas, who are pagans, by the instrumentality of war and magical sentences; but in this he was not successful. The religion of the people is a mixture of ceremonies to which Judaism, Christianity, Mahomma- | danism, and heathenism, have furnished their several contributions. If a father does not bring his child to be baptized by the fortieth day after its birth, he is excommunicated. Baptism was performed repeatedly, in the presence of Mr. Krapf, by placing the child in water up to its loins, in a large jar, and then immersing it entirely three times. The Lord's supper is administered to the "I therefore went home," says Mr. Krapf, infant immediately after its baptism."in order to reflect on what I should require Fasting is held in high repute as a means of obtaining forgiveness, but the fasts are followed by great excesses. A belief in the efficacy of magical sentences seems to be universal. They have priests; but their services are chiefly ritual, and the subjects on which they were inclined to talk related to ceremonies and fabulous tales respecting scriptural characters or reputed saints. They are subject to an abuna, or bishop, who is himself under the jurisdiction of the patriarch of Alexandria; but there has been no abuna the last eleven years. Their sacred books were not seen by Mr. Krapf, but he was told that they consisted of the books of the Old Testament, the books of the New Testament, the books of the perfect masters, as Chrysostom, Tethanegest, and Abooshaker, and the books of the monks. But none of their learned men, it was said, studied all these books, most of them only knowing singing, and some parts of the Old and New Testaments. Among all these professed Christians, whether priests or people, Mr. Krapf did not find one who appeared to

from his majesty ; but I had no sooner returned to my house, than Ayto Habti appeared again, and informed me that his majesty had taken a fancy to my beautiful rifle gun, presented to me by Captain Haines; and that his majesty had leave it with him before I departed. I replied, ordered him to express his wish that I would presents to his majesty, and could not therefore that I had formerly given several handsome give any more; that I wanted the gun for myself on my dangerous journey; and, besides, I could not part with a present which I had received from a friend whom I valued and respected. I hoped that this reply would induce his majesty to desist from his desire for my rifle; but far from giving up the matter, he carried it on so long, that I became tired and disgusted, and parted with the beautiful weapon. He sent me a double-barrel flint gun, but so miserably made that I would not look upon the messenger who brought it. This he requested me to accept instead of the rifle, which, if I should lose on the road, would make him very sorry. word, that the desire of his majesty for my rifle had made me very sad; yea, angry with him, at the moment of my leaving his country; that it was a bad practice, disgracing his name in my

I sent

country, to deprive strangers of the very pro- | people to whom he wishes to carry the

perty which they considered most valuable; and that it would be far better for a stranger not to bring with him any article of value to this country, as the people, and especially the king, would immediately deprive him of it by means of daily increasing petitions of the most annoying and unpleasant kind.

"This strong language, which I was obliged to use, had an effect, though only of a temporary nature. He sent another messenger, who informed me that the king begged me for Christ's and the gospel's sake, not to mention in my country that the king of Shoa had endeavoured to deprive me of my property; and that he had only advised me to leave the gun in

his hands, lest it might be lost on the road. At the same time the messenger hinted to me, that his majesty had intended, if I had not left the country, to invest me with a government. This grant of the royal favour had been thought by the king as a suitable reward for the services which I had rendered him during three years, particularly since the arrival of the British Embassy. I answered, that if his majesty intended to honour me by giving me a government, I felt very grateful; but that I did not desire any temporal rank or power in his country, my only object being, of which he was well aware, to do good to himself and his subjects, by distributing the word of God, and by teaching them the true and right way to their temporal and eternal happiness. I also said, that I was quite content with the external marks of distinction which the king had already given me. He had been pleased to give me the Shoan silver sword, which placed me in the rank of governors."-Pp. 267-269.

Shoa is however, in Mr. Krapf's judgment, better governed than any other part of Abyssinia. There is more security for person and property, though less liberty. Restrictions and regulations prevent the people from dressing as they like, and going where they like, but robbery is seldom heard of, and a traveller is as safe as in Europe.

This leads us to some questions of great practical importance and difficulty. How should a missionary travel in uncivilized and half civilized countries? Should he go alone, or with native guides and protectors? Should he have with him the means of defence against plunderers, or, abjuring all appeals to physical force, cast himself entirely on divine providence? Our own opinion is, that if he have not sufficient faith and fortitude to venture unarmed among the

tidings of peace and salvation, it is best for him to remain at home. In conformity with this opinion is the conduct of our brethren in West Africa, who take with them no weapons. But, then, is a missionary to carry with him anything with which to purchase food? gold, silver, trinkets, or goods for barter? If not, he is not merely incurring the danger of starvation; he is appealing to charity for his daily bread, and not to justice. Yet if he takes any property, he cannot be safe in a country where the cupidity of the most powerful chieftain may be excited by the hat on his head, or the shoes

on his feet. The missionaries whose narrative is before us seem to have been provided abundantly with goods, ammunition, and a numerous retinue. Mr. Krapf, in his northern progress, found the sight of his firearms, with an occasional display of their efficiency, very impressive. We know not the extent of his travelling establishment, but the way in which he speaks of his camels, his mules, his baggage, his cartridges, and his people, indicates that it was not very small. In his interviews with native chiefs we find such sentences as these:-"his son's attention was directed entirely to our guns ;""the bayonets frightened him a good deal;"" the servant told him that we had so many dangerous weapons with us that we could destroy him and his whole retinue in an instant;”—“ our guns having frightened, and prevented them from falling on our baggage." How far all this tended to repel, and how far to invite attack, it is difficult to decide. Some of the chiefs were odd sort of people, who seemed to need significant hints others behaved kindly. named Adara Bille, received him with great courtesy, made him take a place on the ground by his side, asked him numerous questions, expressed great delight in his conversation, supplied his wants liberally, received with much thankfulness a valuable shawl, and made him feel himself quite at home. Of this hospitality he availed himself about a fortnight; but at the end of that time, some suspicions of Adara Bille's sincerity having entered his mind, it was arranged that he should depart on the morrow. Late in the evening, a message was received from the chief, expressing a wish to take leave of him then, as he should probably be occupied

One,

in the morning. The interview will be described best in Mr. Krapf's own words.

"When Adara Bille saw me entering the room, he made a bow, and said that I had given him infinite pleasure in accepting his invitation. The only reason, he said, why he had called me so late was because he would probably be busy to-morrow, and unable to take a personal leave of me; and because he was desirous once more of my conversation, which had always delighted him. He then asked whether he could see with my spectacles; and when I told him that most probably he could not, as his eyes were not weakened like mine, he begged me to allow him to try. He attempted, but of course could not see anything. He then said, 'You have told me this before, and restored the spectacles. He then wanted to try my boots, but in this also he was disappointed, though I had told him that every boot must be made according to the size of the individual. Then he asked, whether, in my country, Christians eat with Mahommadans. I replied, that there were no Mahommadans in my country; but that, supposing there were, we should not hesitate to eat with them, as no food which enters the mouth can make a man unclean, but that which comes forth from the heart, viz., plunder, abuse, fornication, murder, &c. He continued asking, and our conversation was prolonged. I at last got tired, and expressed my desire to wish him good night and good bye. But he, hearing this, said, "Do not go yet, my father; I have not yet been delighted enough: you must eat and drink more, as you have scarcely taken anything since you entered my room." After a few minutes, I repeated my desire to go home, and then got up; when he, seeing my intention to leave him, went into a small cabinet behind the bedstead on which he was sitting. As soon as he had entered, his servants fell upon me and my people, as if a signal had been given for the purpose. The man who had seized my arm said, 'You are a prisoner: give surety that you will not escape." My servants, as well as myself, were astonished at this strange proceeding.

"At first, I took the whole scene for an expedient of Adara Bille to prove my intrepidity and courage; but I soon found that the Wollo Chieftain made no sport with me or my people. They took me out of Adara's room into a small house which had been already arranged for my prison. They first allowed me, however, to see the small cottage in which my servants were confined. I was then separated from them, and conducted to my private jail. There I was ordered to give up all my clothes, and the con

VOL. VII.-FOURTH SERIES.

tents of my pockets. As I hesitated to do this, my guards declared that they were ordered by Adara Bille to put me to death, if I did not instantly give up all that I had with me. At the same time they snatched from me my Abyssinian cloak. I appealed in vain to the justice and friendship of Adara Bille. 'Give up the treasures which you have with you,' was the continual clamour of the plundering soldiers. 'You must die immediately, if you conceal the least of your property.' The female slaves, who were grinding meal in a corner of the room, began to lament and cry aloud. When the soldiers endeavoured to take off my boots, shirt, and trousers, I obstinately refused, till they at last desisted, most probably not knowing how to take them off without cutting them to pieces. However, they examined me very closely, in order to discover whether I had any money or anything else. Unfortunately a dollar, with the keys of my boxes, and my penknives, were discovered and immediately taken. Also a small copy of the English New Testament with some notes of the day was found and taken, though I entreated them to leave this, which I considered a greater treasure than anything else, as it contained the word of God. But whatever fell into their hands, they would not give me back. I remembered the proceedings of the raging multitude toward my Saviour before Pontius Pilate his example was the only treasure which strengthened me in this dreadful moment, when even my life was at stake. I endeavoured several times to remind them of death, and the judgment hereafter; but they had neither eyes nor minds for this application. 'Give up your money,' was their cry. A short time afterward, one of my boxes, which they could not open, was brought in, and I was ordered to open it. I patiently performed this, when the box was taken to Adara Bille, who examined its contents, and afterwards sent it back with the order that I should shut it up again. From that moment I never saw the box, nor any other part of my property."Pp. 376–379.

After three days confinement, Mr. missed, without any portion of their Krapf and his attendants were disproperty. Moneyless and unprotected, they had now to beg their way from village to village, in their progress towards the sea, enduring many hardships, and esteeming it a luxury to obtain a handful of horse-beans. Henceforward, the good man appears to have been too much dispirited, and too intent upon making the best of his way homewards, to attempt any missionary labours.

M

Of the personal piety of Mr. Krapf, his manner of writing does not allow us to entertain a doubt. His efficiency as a missionary is less certain. Like many other agents of the Church Missionary Society, he is apparently a German, and in the simplicity of character evinced in his narrative there is something very pleasing.

The reader will find in this volume

much to interest his mind and gratify his curiosity; and much to incline him to unite with the author in his devout aspiration:-"May the Lord, our faithful God, soon cause his blessed light to shine upon Ethiopia and the numerous tribes of heathens of central Africa, that in these strong holds of darkness and death his holy name may alone be praised for ever and ever!"

BRIEF NOTICES.

Religion in the United States of America. Or an Account of the Origin, Progress, Relations to the State, and Present Condition of the Evangelical Churches in the United States. With Notices of the Unevangelical Denominations. By the Rev. ROBERT BAIRD, Author of "L'Union de l'eglisé et de l'état, dans la Nouvelle Angleterre." Glasgow: 8vo. pp. 736. Price 14s.

once,

The author of this volume, a highly respectable American Presbyterian minister, in the prosecution of certain religious and philanthropic objects, has visited, more than England, Scotland, and the greater part of the European continent. He has written the work at the request of some distinguished friends in Germany, Sweden, France, and Switzerland, who were anxious to understand thoroughly the religious doctrines, institutions, and habits, prevalent in the United States. Taking a comprehensive view of the whole subject, he begins with the character and circumstances of the first settlers, and traces the vicissitudes through which they passed, so far as is necessary to give a clear view of their present religious position, and the causes of its distinctive features. The character and statistics of the leading denominations, which he must have taken great trouble to ascertain, are presented to the reader fully, and with exemplary impartiality, while the minor sects receive also a fair degree of notice. But that which imparts to the work its chief value, is the exhibition it furnishes of the bear. ings and results of what is called The Voluntary System. The author points out the obstacles which this system has had to encounter in America, from the erroneous opinions on the subject of religious economy which the colonists brought with them, from the thinness of the population, from slavery, and from the vast immigration continually taking place; he shows the manner in which the dissolution of the union of the church and state has been effected at various times in different parts of the country, discusses the effects of that dissolution, the present power of the government to promote religion, and the workings of the voluntary principle, and answers almost all imaginable

questions respecting the erection of places of worship, the maintenance of ministers, and the support of educational and benevolent institutions. The publication is at this moment peculiarly seasonable. It will be an admirable companion to the work of Vinet, which we recently noticed: while that discusses the theory of the union of church and state, showing how opposed it is to the theory of Christianity; this, ject practically, and shows the church, sustained without touching the theory, takes up the subonly by the voluntary energies of the people, thriving throughout an immense empire, receiving the homage of men of every rank, and sending forth its missionaries to distant realms. The Protestant Reformation in all Countries; including Sketches of the State and Prospects of the Reformed Churches. A Book for Critical Times. By the Rev. JOHN MORISON, D.D., Author of "Family Prayers for every Morning and Evening throughout the Year," "The Parent's Friend," &c. London: 8vo. pp. 527. Price 12s.

In our present circumstances it would be very unwise to allow the public to forget the spiritual tyranny which under the name of The Church enslaved all Europe at the close of the fifteenth century, or the magnitude of those exertions to obtain release from the thraldom that were made in the succeeding age. A reformation ensued, more extensive in some countries than in others, but everywhere a protestant reformation; the one great principle, in which all classes of reformers were united, being the renunciation of the authority of the Romish Church, against some of whose claims and practices all classes were agreed in protesting. The leaders were men of faith and true piety, whose allegiance to Christ and love of souls led them to stand foremost in the conflict; but attachment to evangelical truth was not so prevalent as opposition to the flagrant abominations of Rome. Hence the result of the movement was in some cases temporary, and in others very partial. The mere negative left men exposed to errors in other forms, and though it was accompanied in the minds of many with attachment to the

gospel, their belief was less uniform, and often less powerful, than their denial. To furnish a compendious view of the efforts thus simultaneously made, has been the purpose of Dr. Morison in the compilation of this volume. He has designedly avoided the discussion of questions on which evangelical protestants are divided, apparently intending his work to be as acceptable to churchmen as to dissenters. Had he shown the causes of the decay of protestantism in some lands, and the weakness of the chief protestant establishments in others, through their connexion with secular powers, we should have been gratified, but it would not have been in accordance with his plan. To this he has applied himself with great industry and singleness of mind; and we doubt not that this epitome of historical information respecting the religious movements of the sixteenth century, will be extensively read and valued. The most obvious defect is that some countries are passed over with extreme brevity, while some have a share of attention, not too great certainly, but out of proportion to others. Thus while Germany has two hundred pages, the exertions of Zuingle, Calvin, and their successors in Switzerland and France are compressed into twentyfive; and the thirty-four pages given to England are followed by ninety-five devoted to Scotland. The diligence with which the author has examined the publications of Mosheim, D'Aubigné, Barth, Pfizer, McCrie, Stebbing, and other historians, and the care with which he has written his own pages, deserve however that a new edition should be speedily called for, and when this takes place, he will confer an additional favour on the public by enlarging those portions of the work which are at present scanty.

Baptism at Corinth, and by Paul, shown to be both in its Spirit and Practice Christian Baptism, and not that in the Jordan, and by John. A Discourse preached at Lair Gate Chapel, Beverley, October 17, 1843, at the Autumnal Meeting of the Hull East Riding and North Lincolnshire Association of Congr gational Ministers and Churches, and published at their request. By THOMAS STRATTEN. London: 18mo. pp. 38. Price 4d.

Notwithstanding the circumstances attending the publication of this sermon, as described in the title page, we confess that we had cast it aside as undeserving of distinct notice in our pages, till we saw last month how highly it was eulogized by some of our most respectable contemporaries. Its "ingenuity" is commended by one, and its "novelty" by another; and, as we admit that these qualities are needed in the advocacy of pædobaptism, we determined to peruse it. On our side of the question, we are so thoroughly satisfied with the old arguments, that we are apt to go on repeating them; but among our brethren on the other side there are good reasons, we think, why ingenuity and novelty should be in great request. Our attention was arrested too by the expression of a wish that the tract should be "in the hands of every teacher of the schools." THE schools! Not, our schools, or the congregational schools, but THE schools. Did not the writer know that the appropriation

of the definite article by congregationalists has been a standing topic of remark among baptists for nearly half a century? Three years after the establishment of the Baptist Missionary Society, they formed "THE Missionary Society;" though they so far yielded to remonstrances subsequently, as to call it "THE London Missionary Society." They have now, however, “THE Home Missionary Society," and one of them has lately published "THE Hymn Book." Unless the wish to which we advert is a mere slip of the pen, implying more than is intended, it indicates that certain schools, established or about to be established, are to be deemed THE schools; and, moreover, that in THE schools one qualification of a teacher will be his proficiency in the baptismal controversy. An outline of the sermon which it is desired should be "in the hands of every teacher of the schools, and every hearer of the gospel," is given by the preacher in the following terms. Having taken for his text the words," And I baptized also the household of Stephanas," and adverted to the context, he says, "It appears to me that there are five conclusions which easily, naturally, and in order, rise out of the case. There is,-I. A conclusion against the zeal which makes peculiar views on baptism the ground of a denominational distinction. II. A conclusion against the practice of giving public exhibition and éclat to baptismal services. III. A conciusion against limiting the administration of baptism to adults only. IV. A conclusion against linking together baptism and the Lord's supper. V. A conclusion against the mode of administering the rite by immersion."-That this is ingenious, we believe that neither Paul nor Apollos would have denied; whatever they might have thought of its solidity.

A Reply to the Rev. Thomas Stratten's Sermon, entitled "Baptism at Corinth, and by Paul, shown to be both in its Spirit and Practice Christian Baptism, and not that in the Jordan, and by John." By D. M. N. THOMSON, Minister of Salt House Lane Chapel, Hull. London: 18mo. pp. 32. Price 4d.

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"But his neighbour cometh and searcheth him." After a few observations to rectify an erroneous impression respecting the origin of the local controversy, which began, it appears, not with the baptists of Hull, but with the established clergy of the neighbourhood, Mr. Thomson takes up, one by one, the "conclusions of Mr. Stratten, pointing out fallacies and inconsistencies into which that gentleman has fallen. In doing this, he has displayed adequate acuteness and mental vigour only fear is, that it may be thought in some passages that his manner is rather tart. is more difficult to avoid this in controversy than is generally supposed. Mr. Stratten has evidently taken great pains to be uniformly courteous; but there are expressions in his sermon which many baptists will deem offensive. So it may be with the work of Mr. Thomson on the other side; and, as he proposes to write on the subject again, we beg to recommend to him the most careful attention to every phrase that can possibly be thought harsh by a sensitive opponent. The profusion of italics in his

It

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