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read, except their Mullahs and Sheiks; the usual education (when any is given) being confined to the repetition of verses from the Koran. This forms another obstacle to the private circulation of divine truth amongst them. The eastern habits of the better classes, and the filthy degradation of the lower, prove barriers in the way of friendly communication, which are not easy to be surmounted. The example of the Christians (so called) around them, whose manners are as far removed from the sobriety and morality of the Koran as from the religion of the Bible, adds to the strength of Mahometan prejudice, and seems assure the Mussulman of the superiority of his own creed. It is true that the Governor of Egypt has lately established some schools in his dominions; but these are intended for military purposes. Schoolmasters have also been furnished to his ships of war; but the fleet and army, as well as the military schools, are complete hot-beds of vice and infidelity; so that little moral or religious good can be anticipated from the education there afforded.

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deserve a few remarks. Many of these reside in Cairo, Numbers are also scattered through some of the principal towns and villages of the upper country, or are found in small hamlets on the eastern branch of the Nile; but they are far from being so numerous as many seem to imagine. Their own statements on this point can never be depended upon, as they always exaggerate very greatly in giving such information. The Copts are the scribes and stewards of the principal inhabitants and Governors, the Government clerks, and the composers of all commercial documents. They are also the most industrious tradesmen of Upper Egypt. Their education and condition are therefore rather superior to those of the Moslems. But their moral condition is very degraded. They have all the vices of the Mahometans, with greater meanness, and lower cunning. The Copts may be said to live in a constant state of concubinage, as their marriages are mere compacts, which continue during the convenience of the parties, according to the old Jewish maxim, "If a man put away his wife, let him give her a writing of divorcement." Hence any foreigner may cheaply procure a Coptic concubine, pro tempore; and this practice deservedly stamps the whole race with infamy. If the Mahometan wishes to increase his domestic circle, and he has not the means or the inclination to keep an additional wife, or if he already possesses the legal number of four, he purchases a female slave, according to his ability, whom he usually treats well, and regards her children as his own. These slaves perform none of the drudgery of the house, but are employed in more honourable domestic concerns. The Coptic confusion is despised by the Mussulmen. The Copts hold the Monophysite creed, and worship pictures and angels. The latter seem to be regarded in the light of demi-gods, and are highly venerated. They have churches and convents in the wild recesses of the mountains, or on the tops of rocks, whither they repair, on stated occasions, "to seek for God; " for these elevated sanctuaries "are nearer to NOVEMBER, 1835. 3 K

The Pasha's service swarms with Europeans of different nations and creeds. These are mostly the "refuse of all countries," and tend little to exalt the character of our quarter of the globe. Excepting two or three respectable Englishmen, who are comparatively in independent situations, being subject to the authority of the Pasha alone, there are but few British employed in the service of Egypt; and few of these deserve the name of Britons. It is certainly for the honour of our country, that all the respectable English soon find their way home again. They spurn to play the part of sycophants, and soon become discontented with the manner in which they are treated; whilst the independent freedom with which they point out abuses, and remonstrate against injustice, proves very irksome to the intriguing court of the Pasha, which is little loath to receive their resignations.

The Copts, who form the nominally Christian population of Egypt, VOL. XIV. Third Series.

heaven than those in the plains below." These "high places" are also situated in the silence of solitude; "so that God and angels can better attend to the prayers of the supplicants." The Copts attribute great sanctity to fastings, and regard them as sure passports to heaven. Their religious services are frequently performed in the old Coptic language, which neither Priests nor people understand. They much reverence the Patriarch, who resides in Cairo, (just as the Papists regard the Pope,) and kiss his signature before presuming to read his letters. Great efficacy is also attached to the blessing of their Bishops; but the Priests are superstitiously feared for their office sake only, whilst de. spised for their private character. This office is so mean in its pecuniary resources, that men are taken by force for the priesthood. There is a rank intermediate between that of Priest and Bishop,-the Kamûs, who acts as a substitute, where there is no higher episcopal authority. The Mallooms, or school-masters, are generally blind, and form the lowest clerical grade, if, indeed, it deserves such a name; but where there is no Priest, the Malloom seems to perform a part of his duties. There is scarcely ever more than one Coptic church in a town, and that is usually a very mean building; whilst many considerable villages cannot boast of a single place of Christian worship; nor does it appear that the priesthood pays any attention to the spiritual wants of the people. Several Missionaries have paid visits to Upper Egypt, for the purpose of benefiting the Coptic population; but have failed to gain the confidence of the people. The writer of this statement made two laborious journeys for this purpose; and entered all the chief towns, visiting the schools and Priests, distributing tracts, and selling a few copies of the holy Scriptures, and other useful books. But it is still true, "that every one that doeth evil hateth the light, neither cometh he to the light," lest he should be reproved. The Priests, of course, take the alarm when their "craft is

endangered;" and the constant dread of some government or sinister design (for they seem incapable of comprehending the existence of philanthropic motives) shuts up the door of reception to the Christian Missionary. The writer had occasion to notice the operation of this suspicious fear on several marked occasions.

It is evident that neither Mahometans nor Christians live up to the light which they already possess; and not only do evil themselves, but "have pleasure in those" that commit it. And it is to be feared, that, "since they do not like to retain God in their knowledge,” God has, for the present, given" them over to a reprobate mind," (Romans i.,) and delivered them up to the natural consequences of their own wickedness. And yet the same word of prophecy which has depicted the present miseries of the Egyptians shows a brighter spot in the distant horizon, whilst it declares, that "they shall cry unto the Lord because of the oppressors, and he shall send them a Saviour, and a great one, and he shall deliver them;" and “ they shall return to the Lord, and he shall be entreated of them, and shall heal them;" "whom the Lord of hosts shall bless, saying, Blessed be Egypt my people, and Assyria the work of my hands, and Israel mine inheritance." (Isaiah xix. 18, to the end.)

R. MAXWELL MACBRAIR.
London, Sept. 14th, 1835.

SINCE Writing the above statement, my attention has been directed to "Notices of Egypt" in your Magazine for July. You will perceive that the American gentleman, from whose account the article has been taken, fully agrees with me in his description of the despotism of Mehemet Ali, and the miseries which it inflicts upon his subjects; and with the great waste of human life, and the consequent decrease of population, caused by his reckless ambition. It is, however, a pity that travellers in Egypt look more to the projects of the Pasha, than to their termination. He is a "great Sovereign," compared with his predeces

sors; yet we do not generally apply such an epithet to the magnitude of a Monarch's schemes, but to the wisdom, knowledge, and energy which bring them to a happy and

useful issue.

The Barage, mentioned in these "Notices," has proved a complete failure. Indeed few intelligent persons, who have carefully considered the work, think that its accomplishment is practicable; or, at least, that it would be so only in a country like England. But to employ a self-taught engineer in such a work is the height of folly, though agreeable to the views of the east. With the Turk, a good bottle-blower, or a barber, will make an excellent superintending physician; a man of good birth must necessarily be well qualified for an admiral, though he may never have been at sea; and a good midshipman will constitute a first-rate engineer! But after a million of money has been expended in collecting materials, &c., the practicability of finding a foundation had not been thought of, and the works failed in the first piece of actual execution.

Any despot may order a canal to be dug by men in chains; but the loss of thirty thousand lives in such an undertaking shows little wisdom, especially in Egypt, where there are not hands enough to till the land. This canal is now blocked up by sand-banks at its junction with the Nile; and the plan for clearing it, and preventing such a misfortune in future, as suggested by a really respectable British engineer, was rejected by the intrigues of the Court.

The Pasha's manufactories for arms and cannon are carried on at a vast expense, and much of the money goes to foreigners; but whether the arms might not have been bought cheaper elsewhere, is another question. As to the cotton-works, they are failures in this respect, that goods can be sent from England at a lower price than the Pasha can manufacture them.

Mehemet's navy presents a formidable appearance; but I have been informed by several most respectable Captains of the British navy, by ship-carpenters, and by Cap

tains of merchants' vessels, who have examined the Egyptian ships, that they are not sea-worthy. They are constructed upon the oldest principle of ship-building, which, in vessels of such a size, acts most unhappily. I have also been informed by Captains and other officers, who have served in these ships, that they require a thorough repair after every voyage; and that the lives of the crews are often endangered by the leaky state of the vessels, even in good weather. It is well known that a large ship of one hundred and twenty guns was built at Alexandria ; but it draws so much water that it cannot be got out of the harbour! Nor is this any great loss; for it is so top-heavy, that it was almost upset in the port; and, though dignified with the name of guard-ship, it is probable that the firing of a broadside would more effectually silence its own guns than even the cannon of an enemy.

Should coals be found in the mountains of Syria, it is said that it will not be worth while to work the pits, and bring the produce to Egypt, except by some such cruel measures as were adopted in digging the canal of Alexandria.

I happened to be in Syria when the insurrection of 1834 took place; and it is certain, that it was of a much more serious nature than is imagined in Europe. The Pasha has published the most bare-faced falsehoods concerning it. Ibrahim there lost several thousands of his best troops, if those who were in actual combat, and who escaped by flight, are to be believed. The city of Jerusalem was taken and sacked; and Ibrahim afterwards only escaped by making an ignominious treaty, which Mehemet as disgracefully broke; and then attacked the mountaineers, when unprepared for a defence, and when they had dissolved their bands, and quietly retired to their homes.

I think it right to make these observations, if perchance they may have any effect in disabusing the minds of Europeans, and showing Egypt in its present actual condition. R. MAXWELL MACBRAIR.

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844

THE PASTORAL OFFICE. (Continued from page 758.)

IN proceeding with the proposed examination of the Methodist systein, in regard of the provision made by it for the due maintenance and exercise of the pastoral office, it will be proper to commence with the power to teach, which that office includes. It has already appeared that, in commissioning his Ministo preach the Gospel, Christ has given to them the right of interpreting it for themselves, and determining what are the doctrines that it contains, and which they are in conscience bound to preach to their fellow-creatures; and this right, as it respects the standard doctrines of the body collectively considered, has ever been exercised in the Methodist Connexion exclusively by those who have been set apart to the work of the Christian ministry. The circumstances in which the interpretation of the New Testament that obtains among the Methodists was first adopted are worthy of notice. When Mr. Wesley commenced his course of Christian philanthropy, the light of Gospel truth shone but dimly among any of the Christian denominations of this country. In the national Church, the doctrines preached generally inclined to Pela gianism; while, among the professed followers of the Genevan Reformer, whether in the Establishment or without its pale, Antinomianism had made serious advances. The important doctrine of justification by faith was, however, found, almost invariably, in connexion with the peculiarities of the Calvinian creed. Mr. Wesley himself, when at Oxford and in Georgia, may be selected from that class of Divines in the established Church who held the doctrine of general redemption, as approaching nearest in his views to the evangelical method of justifying sinners; but it is evident, from his own account, that he had then much to learn upon that vital question. At that time he regarded faith generally as a principle of belief in the Gospel; which, by stimulating the seeker to self-mortification and entire obedience, would, as he supposed, effect

in the first instance a renewal of heart, and afterwards secure for him acceptance and peace with God. It was not until he became acquainted with Böhler that he discovered the capital defect in this plan, by pursuing which he himself had been kept so long in a state of bondage and fear. To say nothing of the Presbyterians, among whom heterodoxy respecting our Lord's person was at that time already gaining ground, such were the diverse views of those who concurred at least in holding the cardinal doctrine of the divinity of Jesus Christ.

Mr. Wesley, having been taught among the Moravians God's method of justifying a sinner, began zealously to proclaim the truth of which he had experienced the power and comfort in his own soul. His labours, and those of his associates, were crowned with such success, that many societies were formed in different parts of the country, of persons whom they had been instrumental in bringing into the way of salvation. In this state of things it became necessary to arrange some plan of general management; and in the year 1744 Mr. Wesley invited three other Clergymen of the Church of England, and one itinerant Preacher wholly devoted to the work of the ministry, to meet himself and his brother in London, for the purpose of mutual consultation respecting the steps which they should pursue Having assembled, and the preliminaries being settled, the design of the meeting was considered; and it was agreed that the first point to be determined was, what they should teach. The Minutes of this Conference afford conclusive evidence that Mr. Wesley had, at this early period, discovered that the New Testament doctrines of grace were not necessarily connected with the peculiar tenets of Calvin. The important doctrine of

justification by simple faith in the atonement of Christ is explained and defended, while the confession is recorded, that they had previously, "unawares, leaned too much towards Calvinism." On the same authority, it is

manifest that Mr. Wesley was then alive to the danger of the great doctrine which he preached with such efficacy being turned into licentiousness: the fear is expressed that they had "also leaned towards Antinomianism;" and the guard is provided against this fascinating error, by agreeing in future to teach, more assiduously, that believers are under obligation to observe the moral law as their rule of conduct; and that it is their privilege, as well as duty, to be conformed to the will of God in heart and life. In several successive Conferences, at which none were present except Clergymen and Travelling Preachers, lengthened conversations on doctrines took place; until at length that beautiful system of theology was wrought out, which, freeing evangelical truth from the peculiarities of Calvinism, gives, notwithstanding, all the glory of our salvation to God, at the same time that it leaves every sinner utterly without excuse should he live and die in sin.

Spirit; it is also to be remarked, that the corresponding right of the people is amply secured. The Methodist doctrines are contained in Mr. Wesley's Notes on the New Testament, and his four volumes of Sermons. These are within the reach of all; and every person who enters the Methodist society has thus the means of fully acquainting himself with the doctrines as well as with the general discipline of the body before he makes his choice. Having become a member, he has the most ample security that his spiritual life will continue to be fed with those doctrines which have been the means of the illumination of his mind, and the conversion of his soul to God. The Methodist form of chapel-deed recognises the works already referred to, as containing the doctrines which are ever to be preached in the chapels settled according to its provisions; and the Plan of Pacification secures to the people the right of judging whether the Preachers do really adhere to the doctrinal standard of the body. If, on any occasional failure of the other Ministers and Pastors to execute, with fidelity, that ecclesiastical duty which is primarily obligatory on them, a more popular interference be deemed necessary, and a majority of the Trustees of any chapel, or a majority of the Stewards and Leaders of the society worshipping therein, are of opinion that a Preacher is erroneous in doctrine, they have a discretionary authority to summon all the Trustees, Stewards, and Leaders of the Circuit in which the chapel stands, to meet the Preachers and Chairman of the District; and if the majority of such meeting do judge that the accused Preacher has departed from the rule of doctrine contained in Mr. Wesley's Notes and Sermons, his removal from the Circuit follows, and the District-Committee of Preachers are under obligation to appoint another Preacher in his place with the least possible delay. The exact harmony between the exercise of the people's right to judge of what they hear, with the practical assertion of the right of the Preachers to preach such doc

This is not the place for taking up the disputed question respecting the fitness or impropriety of religious bodies having Articles of Faith, or doctrinal tests. The history of the Methodists sufficiently proves that the arguments in favour of a standard of doctrine have, from the beginning, prevailed with them. The object of the present inquiry is to show that this standard was not, in the first instance, set up by the societies themselves; but by Mr. Wesley, in consultation with the few Clergymen of the established Church who attached themselves to him, and a number of his Preachers, who although not episcopally ordained, yet were wholly set apart to the work of the ministry. But while it is thus so apparent as not to admit of controversy, that the Pastors of the Methodist flock collectively have exercised that right which the great Head of the church commits to all the Ministers of the Gospel, and have unitedly adopted that interpretation of the New Testament which they in their own consciences regard as most in accordance with the mind of the

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