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salvation which that Gospel sets forth may not be comprehended, and consequently not appreciated.

Shortly after this important change had taken place, Mr. Good became acquainted with the Rev. Samuel Marsden, senior chaplain of New South Wales, who came to England in 1807, where he remained until 1809. The object of this visit was of great importance -to set before the government the perilous situation of the colony, and to persuade them to adopt such measures as would tend to its security and tranquillity, with a further view of obtaining the introduction of Christianity among the heathen natives of the Australasian islands. With this excellent man Mr. Good entered into the closest intimacy. They saw each other almost daily, and derived from each other's society much most important benefit. Mr. Good was eminently qualified to impart to his friend many valuable hints for the improvement of the colony; and it cannot be doubted that he received in return much beneficial advice and spiritual instruction, which though it may not have been obvious to those with whom he associated, or at the time appreciated by himself, yet was afterwards fully apparent in the decidedly religious views which he adopted.*

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From 1808 to the beginning of 1812, Mr. Good devoted a great portion of his Sunday mornings and evenings to his Translation of the book of Job, and the large body of notes which accompanied it. "Though many of these," says Dr. Gregory, strictly of a literary character, yet there are others that relate to the most solemn topics, as human accountability, human misery, sin, death, the resurrection, an appointed Redeemer, a future judgment, &c., and which he evidently contemplated with much force and pathos. Still," he adds, "I am not aware that there 15, within the whole compass of the notes, a specific reference to the plan of the Gospel as a restorative dispensation, in which, by the atoning efficacy of a Saviour's blood, sin may be pardoned, and, by the perifying energy of the Holy Spirit, man may be raised to the dignity from which he had fallen, and again shine in the image of God. He did not appear, therefore, as yet to regard this as entirely essential to true religion; in other words, to consider the Gospel system as the only solid basis of a rational hope of eternal felicity and glory."

Meanwhile, however, the understanding of Mr. Good appears to have been becoming gradually enlightened, and he seems to have been daily making progress in a saving knowledge of divine truth. His writings became decidedly of a more serious cast, and his best friends witnessed with great satisfaction a growing acquaintance with those doctrines which form the substance of vital Christianity. "It was in one of our confidential conversations, on the most momentous of all topics, in the summer of 1815," says Dr. Gregory," that Mr. Good first distinctly announced to me his cordial persuasion, that the evangelical representation of the doctrines of Scripture was that which alone accorded with the system of revealed truth; ... at the same time, he detailed several of the Socinian and Arian interpretations of passages usually brought forward in these disputes, and, with his accustomed frankness, explained how he had come by degrees to consider them all as unsatisfactory, and, for an accountable being, unsafe." He for some time bad attended the ministry of the Rev. Mr. Lloyd, rector of St. Dunstan's in the West, with whom he was on terms of intimacy, and subsequently that of Mr. Wilson (bishop of Calcutta), at St. John's, Bedford

Kow.

Mr. Good had now founded his hopes of happiness on the only sure foundation; and the reality of the change which took place in his views and feelings

Appended to sec. iii. of Dr. Gregory's Memoir is a most interesting summary of the character and labours of Mr. Marsden by Dr. Good.

was manifested by the uniform consistency of his Christian character. During an alarming illness of two of his children, in 1818, we find him testifying the most entire submission to the Divine will. The same powerfully manifested itself at the painful bereavement with which some time afterwards his family was visited, by the premature decease of the Rev. Cornelius Neale, who had married his eldest daughter, and whose valuable life was terminated in August 1823. The Christian resignation testified by him on this occasion sets forth, in strongest colours, the value of those principles which now operated upon his heart, and strikingly contrasts with the disquietude and irritability which had presented themselves on the bereavement of his son, when his mind was unenlightened, and his heart unchanged.

His

In 1820 Mr. Good, by the advice of many of his friends, some of them medical men of eminence, began to practise as a physician. The diploma of M.D. granted by Marischal College, Aberdeen, was expressed in terms of peculiar honour. His labours by this change, however, were not diminished. professional engagements were incessant, and his pen never idle. At the close of this year, he published "A Physiological System of Nosology, with a corrected and simplified Nomenclature." This work was no sooner out than one still more elaborate and extensive was commenced-"The Study of Medicine," which appeared in four large volumes 8vo. This latter received the merited commendation of some of the most eminent physicians both at home and abroad. Its sale was rapid; and a new edition, in an enlarged form, was published in 1825, in five volumes. In 1826 he published the lectures he delivered before the Surrey Institution, under the title of "The Book of Nature."

Nor was Dr. Good's attention directed solely to his professional duties. He sought in every way to beneit his fellow-creatures. Like all who have been transformed by the renewing of the mind, and been brought to form a true estimate of the value of Christianity, he was anxious that others should partake of the same blessings which he estimated so highly. Convinced of the incalculable benefits arising from Bible and Missionary Societies, he gave them his warmest and most energetic support, advocating their cause in public, and aiding them in private by his valuable advice. Of the committee of the Church Missionary Society he was a most active member; and in the report of that society for 1826-7 his decease is adverted to with respect and regret. He not only gratuitously tendered his advice to those who were destined to be missionaries, but suggested many useful plans calculated to render their efforts among the heathen more welcome and successful.

In

The bodily health of Dr. Good, soon after he began to practise as a physician, appeared to decline, although the energy of his mind remained unimpaired, and he continued as actively employed as ever. the course of a few years, he became gradually more of an invalid. His spiritual frame during this period evidently proved that he enjoyed the comforts of true religion.

Writing, for instance, to Dr. Walton in 1823, after a very severe fit of gout, he thus expresses himself: "By the goodness of God, I am now much better; and I hope, by care and a greater degree of attention to myself than I have hitherto given, to attain shortly to a firmer degree of health than I have enjoyed for many months. The important point is to regard all these reverses as corrective visitations, which most of us (and I am sure I can speak for myself) stand

This talented man and devoted minister had been fellow of St. John's, Cambridge. He was senior wrangler, first Smith's prizeman, and a chancellor's medallist, in 1812. It is almost unnecessary to recommend the Menioir of Mr. Neale, to which are added his remains, &c. &c., collected and edited by the Rev. W. Jowett.

repeatedly in need of, to wean us from this world, | and quicken us in our preparation for another; to empty us of ourselves, and to fill us, by the gracious influence of the Holy Spirit, with an humble trust in the merits of Him who is the sacrifice and propitiation for the sins of the whole world; and should it accomplish this, then indeed will the cloud we are made to pass through descend upon us in a fruitful and refreshing rain, and amply answer its purpose."

In August 1826, his health being greatly shaken, he accompanied Mrs. Good, herself an invalid, to Leamington. With reference to this visit, he thus writes: "The die is cast, and we are going to Leamington. May a gracious Providence render its breezes balmy, and its waters healthful! and, above all, direct me how best to devote whatever time may yet be allotted me to the glory of God, and the good of myself and others. I have trifled with time too much already: it is high time to awake and be sober, and to prepare to leave it for eternity! Every moment ought to be precious."

On his return from Leamington he was cheerful and composed; and during the next three months it was obvious that his strength rapidly declined, though no immediate danger was apprehended. He expressed a great desire to spend the Christmas holydays with his daughter, Mrs. Neale, and her children, who resided at Shepperton, about thirteen miles from London, and accordingly went thither on the 23d of Dec., contrary to the advice of his wife, who perceived as he entered the carriage that he was extremely ill. His children on his arrival were exceedingly concerned at his appearance. He rallied for a short time, but after dinner was obliged to remove to a room adjoining his bedroom. Medical advice was immediately called in of the most efficient character; but every attempt to protract his valuable life was vain. He continued to linger on until the 2d of January, when his spirit was

released.

The death-bed of Dr. Good strikingly illustrated the value of his religious principles. In his last hours, while strength enabled him to give utterance to the feelings of his heart and the thoughts most vividly present to his mind, at that time perfectly collected, he bore his decided testimony to the truth of those grand doctrines of the Gospel which alone form the spring of Christian action, and alone impart a solid and well-grounded hope when heart is fainting and flesh is failing. It is impossible in a brief memoir like the present to enter into the various details of the interesting conversations which took place between him and his afflicted friends and relatives, which are faithfully narrated by Dr. Gregory, and the perusal of which cannot fail to impress the heart; but it is important to notice, that profound humility, renunciation of self, a simple dependence on Christ, were the predominant feelings of his bosom. One of the texts on which he delighted to dwell was, "Jesus Christ, the same yesterday, and to-day, and for ever." His favourite hymn was, "There is a fountain filled with blood," &c., which he said he used often to repeat as he walked through the streets of London. Three hours before his death, Mr. Russell, the rector of Shepperton, who had been almost constantly with him during the severity of his illness, repeated the words, "Behold the Lamb of God," he was roused, and, with the energy of a dying believer, terminated the sentence," which taketh away the sins of the world." These were the last intelligible words that he uttered. Such, then, was the dying testimony to the divinity of the Lord Jesus Christ, God over all, blessed for ever; and to the value of his atoning sacrifice, as a propitiation for human guilt-by one who had long refused to regard the Saviour as a divine person, and who would have wholly rejected the notion of redemption through his blood, even the forgiveness of sins: and yet it pleased God, of his mercy, to bring him to a better

mind, to cause the scales of spiritual blindness to fall from his eyes, and to impress his heart with an experimental knowledge of" the truth as it is in Jesus." The change was very gradual, for God is pleased to act very differently in the great work of salvation; but it was a total change. The faint glimmer of divine truth became clearer and clearer. The pride of the natural heart was subdued. The sufficiency of man to save himself by his own virtues was repudiated. The soul was humbled with a sense of sin. The eye was directed to the cross of Calvary. The heart became devoted to the furtherance of the Divine glory, and the good of The Spirit bore witness with his spirit that he was a child of God, born again of that Spirit, and made a new creature in Christ Jesus. Old things passed away, and all things became new.

man.

Let the reader bear in mind, that the doctrines which cheered the death-bed of this dying believer are the only doctrines by the cordial reception of which the soul can be presented "perfect in Christ Jesus." A speculative belief of many orthodox tenets, and even a zeal for their promulgation, may be enter tained, as has been noticed, and yet the soul may not have been awakened from the death of sin, and the life may not be a life of practical godliness. Jesus may be allowed to be the Son of God, yet the hope of deliverance from coming wrath may not implicitly rest on his merits. The divinity and personality of the Holy Spirit may be contended for, and yet the heart may be wholly uninfluenced, and the life unchanged. Let it be the great aim of every man to become more and more acquainted with divine truth, an acquaintance which will unquestionably increase when sought in earnest prayer.

THE TEARS OF THE DAUGHTERS OF

JERUSALEM.

T.

THE crucifixion of our blessed Lord, the stupendous event to the commemoration of which the Church more especially directs our attention at this season, but on which the believer will at all seasons delight to meditate, was doubtless regarded with very different feelings by different individuals in Jerusalem. It had long been ardently desired by the chief priests and elders, the scribes and pharisees; and the most consummate craftiness had been called into exercise for its accomplishment. The Roman governor was obviously at a loss how to act: convinced that there was no fault in Jesus, and warned by his wife to have nothing to do "with that just man," he still could not resist the tide of popular clamour; he had not firmness of character to act according to his conviction: he gave orders for the crucifixion, though probably not without regret and repugnance. But the fear of offending Cæsar, and the desire of gaining popularity among the Jews, overcame his better feelings; and Barabbas, though a robber, was released.

While the result of this mock trial was a source of unbounded joy to the enemies of the Saviour, it gave rise to very different feelings in the bosoms of not a few, who would have made any sacrifice for a reversal of the sentence. They had probably cherished the hope that Jesus, though a man of sorrows, might assume a temporal dominion; that hope was now, however, extinct. Believing him to be the Son of God, they had forfeited every worldly privilege to follow him. How terrible, then, to accompany him to the scene of his last suffering,-to behold him undergoing a punishment inflicted on the very vilest of

malefactors, and to listen to the clamour of an infuriated and infatuated rabble!

As the mournful procession advanced to Calvary, "there followed," says the evangelist, "a great company of people, and of women which also bewailed and lamented him." These lamentations evidenced the anguish of their hearts, and the depth of their affection for their divine Master-an affection further testified when, after the crucifixion, according to the statement of the evangelist," all the people that came together to that sight, beholding the things that were done, smote their breasts and returned." The tears shed by the daughters of Jerusalem were not unnoticed by Jesus. He knew their source was sympathy for his sufferings; but he was unwilling that they should weep for him. How different would have been the conduct of an impostor of any one of the false Christs who appeared at different periods! He would rather have courted commiseration, magnified his sufferings, fanned the flame of pity kindled in their bosoms, and sought to obtain a rescue. Jesus, however, sought neither human tears nor human rescue. Even in this dark and trying hour, his eye was steadily fixed on "the joy that was set before him," and for which he was contented to endure the cross and to despise the shame. Had he sought pity, the angelic host would have wept over his agony. Had he desired a rescue, myriads of that host would have scattered his insulting foes. The crown of thorns was now upon his brow, but it would soon be exchanged for the diadem of glory. The robe of mockery now covered him, but it would give place to the vesture on which a name is written, "KING OF KINGS AND LORD OF LORDS." The malignant shout of the multitude assailed his ears, but it would soon give place to the deep-toned hosannahs of the ransomed. The sun was now to be shrouded in darkness, bat this would be succeeded by the brightness of an eternal day. His precious blood was to be poured forth, but in that blood countless multitudes should wash their robes and make them white.

Jesus did not blame the attendant women for giving vent to the emotions of their hearts. He did not turn with disdain from the tear of sympathy. Christianity does not forbid its disciples to weep with those that werp. It does not represent the burst of anguish as rebellion against the providence of God. Jesus had himself wept over the city, the inhabitants of which would not receive him as their Lord. He had wept at the grave of Lazarus; and thus testified the depth of is affection, and his participation in the feelings of Lumanity. He desired the women to weep, not for him, but for themselves and their children. He well knew the miseries that were awaiting them. He could foresee the destruction of their city, the massacre of its inhabitants, the long and weary wanderings of its scattered tribes. His eye could trace the dark stream of their destiny until the present hour, nay antil the period shall arrive when the Lord shall build up Zion, and appear in his glory; when Judah shall once more rejoice, and Israel shall be glad. Little, indeed, were the multitudes aware of the heinousness of the act they were committing. Little did they know that they were crucifying that Messiah whose advent had for ages been the theme of prophecy, and the subject of the most rapturous anticipation.

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Little were they aware how speedily their imprecation would be answered-" His blood be upon us and our children!" Unhappy descendants of the father of the faithful, whose prejudice and pride would not suffer them to sit as disciples at the feet of the Son of the carpenter, whose eyes were closed to the brightest evidence of his divinity, whose ears were shut to his gracious invitations, whose hearts were hardened against the reception of the truth.

Daughters of Jerusalem, weep for yourselves, for the woes coming upon you, for the desolation of your land, the ruin of your strongholds, the destruction of your people. And may not the same exhortation be addressed to the sinner now?-Weep not for Jesus, but weep for thyself, at the reflection of the wretchedness of thy present condition, at the anticipation of the woe that is reserved for thee hereafter. Thy state is one of alienation and estrangement from God. The path thou art treading is the broad road of carnal gratification, of sensual indulgence, of heedlessness to the warning voice of the Almighty, of blindness to the fact that its end is destruction of soul and body for ever. Thy future prospects are indeed most melan- choly; thy sins unpardoned; thy soul unsanctified; thy heart unchanged; thy affections centred in the perishing objects of time-living without God, thy death must be without hope, and the blackness of darkness must be thy portion for ever. Weep, then, for thyself, for the dishonour cast by thee on that Saviour who suffered in agony upon Calvary, for the ingratitude thou testifiest to that glorious and gracious Being by whom so many blessings have been showered upon thee; and whose love towards the children of men was chiefly commended in this, in that while they were yet sinners Christ died for them. May the tears of penitence be abundantly shed by thee. May a sense of thy guilt and danger arouse thee from thy spiritual slumber ere yet it be too late. Mayest thou lay hold of the offer of pardoning mercy set forth in the Gospel. May thine eye be directed in faith and humiliation to Him whom thou hast pierced; who died the just for the unjust; in whose blood a fountain has been opened for sin and uncleanness; in which the most polluted, are invited to wash, that they may become meet for the inheritance of God's eternal kingdom.

Daughters of Jerusalem, weep for your children. Sympathy for the woes of others will be a prominent feature in the character of a true believer. The love of God, indeed, cannot dwell in that man who shutteth up his bowels of compassion towards a suffering fellowcreature. The bitter root of selfishness eradicated from his bosom, and his heart expanded to take an interest in all that concerns his brother-man, he cannot view with indifference the fearful prevalence of evil, the recklessness usually testified on matters of eternal moment. His language will be that of the prophet: "Oh that my head were waters, and mine eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people" (Jer. ix. 1). His feeling will be that of the apostle, when he told his Philippian converts, weeping, that many walked who were "enemies of the cross of Christ, whose end is destruction" (Phil. iii. 18). If the temporal necessities of a brother have a strong

claim on our beneficence for relief, how much more his spiritual? If to visit the widow and the fatherless in their affliction be an evidence of a pure and undefiled religion, it cannot be less so to bring the soul into close communion with Him who is a Father of the fatherless, and a Judge of the widows-God in his holy habitation. If the remedy is quickly applied for the healing of the maladies of the body, surely the hurts of the soul should not be disregarded. If it is an imperative duty to further a fellow-creature's temporal happiness, how much more imperative is it to seek to lead him to glory? Assuredly if there is no anxiety on this subject in our minds, it is a melancholy proof that we are strangers ourselves to the true character of the Gospel. If the tear of sorrow has never flowed at the reflection of the misery, in time and eternity, of those who know not God, and obey not the Gospel of our Lord Jesus Christ, it is an evidence that the sigh of contrition has never escaped our own lips; and that our own situation is such as to cause the angels of God to weep over us.

Blessed are they who, like the sorrowing daughters of Jerusalem, are willing to follow Christ fully, through evil as well as good report; who are not ashamed to confess him before men, and whom he will confess when he cometh in the fulness of his glory, seated on the clouds of heaven. Their journey through the wilderness of a fallen world may be perilous and disastrous; still, though it be to them as the valley of weeping, they will find various pools of refreshment in their way. Aided by an almighty Protector, they will go on from strength to strength unwearied; and when at last they appear before the God of gods in Zion, their warfare accomplished, and their iniquity pardoned, and the days of their journey ended, their dwelling-place shall be that New Jerusalem, where there is neither sorrow nor crying; where the Lamb which is in the midst of the throne shall feed them, and shall lead them unto fountains of waters, and God shall wipe away all tears from their eyes.

0.

ON THE GIFT OF IMMORTALITY.* HAD man retained his primeval innocence, and served his glorious Creator with all the energies and faculties of a noble and uncorrupted nature, still the gift of immortality would have been most munificent; but when we remember that it is procured by the costly sacrifice of the blood of Christ, procured for a creature laden with sin and infirmity, and daily provoking the living God, surely goodness so amazing should call forth our profound adoration, our most fervent gratitude and love: yet multitudes, who profess to believe in "the resurrection of the body and the life everlasting," appear scarcely to realise these divine truths, and they form a most inadequate conception of the transcendent mercy which provided so rich an inheritance. The promise of some earthly treasure, which perishes in the using, is found to excite keen expectation and lively hope; while the promise of an eternal life of felicity is received coldly, as a speculative truth, rather than as a delightful and glorious reality. Numbers, indeed, are entirely occupied with the cares, anxieties, and feverish dreams, connected with this world; they "mind earthly things;" and the holy truths of the Gospel have no controlling influence over their conduct, no consoling effects upon their hearts. Now the hope of glory, if appreciated and

• From Second Series of Lectures on Parables, by Mary Jane M'Kenzie. London, Cadell.

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enjoyed, would be abundantly sufficient to counterbalance the keenest sorrows and bitterest evils of life; but it is not appreciated, it is not enjoyed. Many, even of those who are travelling the narrow way," are so occupied with the dangers and difficulties of the path, that they do not fix their thoughts with sufficient steadiness upon the blessedness and glory that await them, and which they are constantly approaching. If we believe that we are heirs of God, and joint-heirs with Christ, why should we not enjoy the privileges purchased for us at so rich a price? Can we contemplate the repose, the harmony, and holiness, that reign in the mansions of our Father, without kindling and elevating emotions of gratitude and love? Are boundless knowledge and endless felicity boons so poor, that they fail to cheer the sinking heart, and animate the drooping spirit? or do doubts and fears harass and disturb our minds; and do we pursue our journey in the spirit of trembling slaves rather than of adopted children? May we not address each other in the words of our Lord, "O ye of little faith, wherefore do ye doubt?" Why do we not meditate upon these subjects, till, through the aid of the Holy Spirit, our minds are imbued with a stronger, clearer sense of divine things, till we behold the objects of time in their due proportions; and would they not soon sink into comparative insignificance? How many a thrilling pang would be hushed; how many a keen contention silenced; how many an inordinate desire destroyed, if the near approach and unspeakable value of eternal life were realised! if we trod the " narrow way" more in the pure and holy temper of strangers and pilgrims, who seek a better inheritance, even a heavenly. O let us trust in the Lord Jehovah, and stay ourselves upon our God. He who has assigned us the task of working out our salvation will not deny us the power to effect it; for has he not said, "My grace is sufficient for you?" May we not, therefore, repose a cordial trust in his promises, and feel assured, that in every harassing struggle, under every painful trial, in every moment of perplexity, his eye us, his ear is open to our cry, and that he will never forsake us? If we wait upon God, shall we not mount as on eagles' wings? if we press forward, shall we not attain the glorious prize? for we have an High-Priest who has entered the holy of holies, and ever liveth to make intercession for us. Jesus the Mediator has ascended unto his Father and our Father, unto his God and our God; and he has prepared a place for his redeemed amidst the glories of his heavenly kingdom. Let us, then, follow on to know the Lord; never yet did he reject one penitent sinner-one humble, diligent, devoted servant; the single talent, well employed, will find merciful acceptance in his sight; the weary footstep will be sustained; the trembling spirit reassured; the light of God's countenance will beam upon our hearts, and fill them "with joy and peace in believing." We shall find, that for us to live is Christ, and to die is gain; and that the temptations, difficulties, and obstacles, which now crowd the narrow path, will be gratefully remembered, in the bright and lovely land whither we are hastening, as light afflictions, which have wrought out for us a far more exceeding, even an eternal weight of glory.

ABYSSINIA.-No. II. Government.

upon

Ir is a tradition in Abyssinia, maintained by Jews as well as Christians, though on no rational ground, that almost immediately after the deluge, Cush, grandson of Noah, with his family, passing through Atbara, then uninhabited, came to the mountains which separate the flat country from the mountainous part of Abyssinia; that the city of Axum was built early in the time of Abraham, and that from thence the people

extended, until, according to Josephus, they became inhabitants of the island of Meroe. In process of time, it is supposed that the mountains of Saba, or Azaba (which means south), became peopled with the Agaazi or shepherds, who first possessed the high country of Abyssinia, called Tigre; several tribes afterwards occupying the other provinces, many of which still retain particular languages of their own. In the most ancient of these languages, tribes or assemblies of people are called Habesh, supposed to have given the name of what is now called Abyssinia. The inhabitants of the country of Saba, Azab, or Azaba (all meaning south), were a distinct people from the Ethiopians, and it was customary for them to have women for their monarchs. One of these Sabian queens, called Maqueda by the Abyssinians, and Belkis by the Arabs, having heard of the wisdom of Solomon, and of his immense treasures, visited Jerusalem for the purpose of proving him with hard questions. It is said by the Abyssinians that she left home a pagan, but embraced the Jewish faith during her absence; and that she returned bringing with her a son by Solomon, called Menilek.

Menilek, after some years, it is stated, was sent back to Jerusalem to be instructed by Solomon. He then took the name of David, and, being anointed and crowned in the temple king of Ethiopia, returned to Saba, with a colony of Jews, and a high-priest, Azazias, who brought with him a Hebrew transcript of the law. Abyssinia was by this means converted to the Jewish faith; and the last act of the queen was to settle a new mode of succession to the crown, which has existed very nearly to the present time. By this new mode, the throne was to be hereditary in the family of Solomon for ever; and it was enacted, that on the queen's decease, no woman should ever again occupy it. Maqueda, after reigning forty years, died A.C. 986; and was succeeded by Menilek, whose posterity is said to have reigned ever since.

The power of the Abyssinian monarchs used to be of the most despotic character. They boasted much of their descent from Solomon, and carried in their arms the lion of the tribe of Judah, holding a cross with this legend, "MO ANSABA AM NIZELET SOLOMON AM NEGAD JUDA,”—The Lion of the race of Solomon and tribe of Judah hath overcome. The respect paid to the emperor used to be of the most profound character. His subjects on approaching him testified the most abject servility. He did not conceal himself from public view, as is the case with many of the eastern sovereigns, but frequently shewed himself to the people. He lived chiefly in magnificent tents, with an immense retinue of guards; the whole camp assuming the appearance of a regular city, in which the royal residence was peculiarly observable. This camp, it is affirmed, was divided into parishes, each of which had its priest and attendant deacons, who performed religious services, and gave instruction to the youth. The ceremony of the coronation of the kings was conducted with much pomp and splendour, and consisted in many religious observances.

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The magnificence in which the monarchs of Abyssinia lived seems in a great measure to have passed away. When Bruce visited Abyssinia they had still some power left, and even so late as in the time of Mr. Salt's visit, when the reigning prince was Gooaloo; but Mr. Gobat states that since the death of the Ras Googsa, about thirteen years ago, they have nothing but the title of king; and his own description of his visit to the king testifies how entirely the splendour of other days has passed away. "I went," says Mr. Gobat, "to see the king, Guigar, who truly has only the name of king; for he has neither tem

See A Voyage to Abyssinia, and Travels in the Interior of that Country, executed under the orders of the British Government, in the years 1809 and 1810," &c. &c., by Henry Salt, Esq., F.R.S., &c.

poral grandeur, nor spirit, nor heart. He was formerly a monk; but after the death of the king Joas, his brother, he exchanged the cap of St. Anthony for the crown. The first became him much better. He lives in a little circular house, built by Joas on the ruins of a part of the palace built by the Portuguese. Salutatious ended, he asked if I had not a present for him. Missionary. No; I have brought with me only what was necessary; but if you will accept a copy of the Gospel, I have one at your disposal.' The king.

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I should much wish to see it.' Missionary. I will send it to you to-morrow.' He then gave me a servant to shew me the palace, which, although in ruins, is still superior to any thing that I should have expected in Abyssinia. There are still three large rooms and some small ones in good condition, but full of dust and filth. The king occupies only one room, furnished sufficiently well for this country, and divided into two compartments by a white curtain. He asked me if I had ever seen a mansion like it. Yes,' I said to him, I have seen some in my country which resemble it a little.' This astonished him. What!' said he, do there still exist men able to build a house its equal?' The present king lives on what the great people are willing to give him in charity; nevertheless, he told me, that if it were not the season of fasting, he would have had an ox killed for me." "Abyssinia in our days," indeed, "presents the singular spectacle of an absolute monarchy divested of all regal power, and stripped of the advantages which arise from hereditary succession. By the principles of the ancient constitution, the sovereign was clothed with a degree of authority and an extent of prerogative which, if exercised, must have soon proved incompatible with all personal rights and individual property. Not only was the whole land in the empire held as fiefs from the crown, revocable at pleasure, but the life and liberty of every subject could be taken away at the will of the prince, without remonstrance or appeal. To guard against these evils, the nobility, and especially the governors of provinces, have endeavoured to retain supreme power in their own hands. The Ras appointed to each large section of the kingdom became, in fact, the ruler of it; hence the emperor, during the last hundred years, has possessed nothing of sovereignty but the name."*

Another of the decrees of Maqueda, in order to secure a succession of the line of Solomon, was that the heirs male to the throne should be kept imprisoned on a high mountain, there to remain until death, or until they shall be called to the throne. Here they were very closely guarded, and no person suffered to come near them. Neither message nor letter could be conveyed to them; and they were compelled, according to some, to dress themselves in the commonest garb, while others have affirmed that they were maintained with at least some regard to their rank and prospects. This custom was extant in the time of Bruce, but it is now discontinued. "All the members of the royal family," says Mr. Gobat, "are dispersed in the various provinces, and live partly on what the grandees are pleased to give them, and partly by their own industry. They are, however, generally beloved and esteemed by the people, who, being incapable of forming to theinselves any higher idea, have no other hope for the future than to see this royal family restored, and to enjoy the fruits of such a restoration."

A similar custom appears to have prevailed among the ancient Hebrews; for in the threatening denounced by God against Jeroboam and Ahab, namely, the extinction of their male progeny, it is said, "I will cut off him that is shut up in Israel." In Palestine, as well as Abyssinia, the practice seems to have undergone a change; for we are told that the seventy

* See "Nubia and Abyssinia," forming volume 12th of the Edinburgh Cabinet Library. Edinburgh, Oliver and Boyd.

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