We find at the earliest period of its history, Mr. Stern journeying into Persia, and the results proving so encouraging, as to induce the Committee to direct him to take up his residence for a year at Ispahan. He and another missionary arrived there in 1847, but their prospects of usefulness were soon overcast by the death of the Governor, who had befriended the missionaries, which event threw the country into anarchy and confusion.

During a period of ten months, the missionaries endeavoured to maintain their post, in the midst of great dangers; but these became at last so formidable, as to compel them to leave Ispahan; the Committee having been unsuccessful in the endeavour to obtain the good offices of the Consular authority for their protection. The insults offered with impunity to the missionaries deterred, in a great measure, the Jews from having intercourse with them, and thereby exposing themselves to still greater outrages from their Mohammedan neighbours.

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'The greatest difficulty," says Mr. Stern, "with which the missionary to the Jews in Persia has to contend, is Islamism. This powerful enemy to Christianity, as in the days of old, when the flame of eternal warfare was kindled, so now, after a lapse of nearly thirteen centuries, still breathes the same revengeful spirit, and exhibits the same indomitable hatred. The poor exiled Jew, who in his iron bondage only thinks of the calamity which threatened his brethren a few years ago in Hamadan, the dangers that awaited those in Teheran, and the massacre which actually took place in Meshed, imagines that no greater evil can befall his people, than their giving a public preference to Christianity before Islamism. It is indeed impossible to conceive the errors which fill the minds of the Jews in Persia. O, how often am I grieved at seeing these children of Zion and descendants of Abraham, trembling at the frown and trying to laugh with the smile of a Mohammedan! I have frequently been obliged to lift up my unwilling hand to avert the blow intended for an innocent Jew. How long will the flickering flame of Islamism bar the benign influence of the Gospel in these regions of night!"

In the course of his return journey, Mr. Stern experienced one of those narrow escapes with which his eventful life has abounded.

One encouraging feature in the work at Bagdad, was the circulation of the Scriptures, which were largely disseminated in Syriac, Arabic, Turkish, Persian, and Armenian; and thus many a silent messenger passed into the regions beyond, otherwise hermetically sealed against the missionary; as, for instance, to the wilds of Curdistan, to Khorasan, and Turkistan. Of this Mr. Stern experienced proof when, in 1848-9, he penetrated to parts never before visited by a missionary, and was agreeably surprised to find his unbelieving brethren already in possession of the New Testament and the Old Paths; and found, on enquiry, that they had been scattered thus far by the Jews themselves, beyond the sphere of the labours of the missionaries.

There was in Bagdad great facility, as we have said, for opposing and hindering the work, in addition to the ordinary difficulties arising from the strong prejudices of Rabbinical Jews, who almost thought that even to learn anything from a Christian would, by the very fact, constitute them Christians. On this point the following statement was made in 1850:

"There are some very rich Jews in Bagdad, but there is much poverty among the mass of the community. The chief rulers have much influence with the Government, and have great facilities for persecuting and punishing those who act contrary to their wishes. When the mission was first established in Bagdad, thousands of Jews crowded to hear the message delivered to them. They listened attentively, and a great impression appeared to be made on them; but the subsequent opposition of the rabbies prevented the continuance of these numerous visits. A rich Jew bought 500 or 600 copies of the Society's Bibles in Syria, and sold them at a low price to the Jews in Bagdad, in order to prevent their applying to the missionaries for the Scriptures."

In that year a Jewish physician, who was also a clever Talmudist, was baptized on August 18th. This filled the rabbies with dismay, and the next morning a severe anathema was issued against all who should have any intercourse with the missionary. In order to make the interdict more impressive, the horn was blown, and all the books of the law unrolled; and this was repeated for several days. A book

was also published, entitled, "The Covenant Avenged; the Chief Rabbi's refutation of the Christian doctrine of a Saviour." But this ebullition of hatred rather aided than injured the cause, by affording ample matter for discussion. The Jewish authorities now adopted the most coercive measures to prevent individuals from openly declaring their convictions. Threats of the most violent nature were held out to inquirers. The Chief Rabbi was stated to have publicly declared, that he would prevent any Jew from embracing Christianity; the rich by fear, and the poor with money.

In this year God was pleased to remove from this world the Rev. Murray Vicars, who was one of the first five missionaries sent out to Bagdad, and who, returning home invalided, was seized with fever in the Desert, and eventually died at Marseilles. The clergyman who attended him in his last moments, gave the following testimony to his character:-"I believe," he wrote, "that there never existed a more patient and submissive spirit; to him to live was Christ-to die was gain."

Mr. (now the Rev.) J. H. Brühl, was the following year appointed to this station.

CHAPTER XLIX.

Progress and hopefulness of the work-Softened feelings-Dissemination of the Scriptures Persecution—Eagerness to obtain a New Testament—Hindrances -Secret believers-Scarcity at Bagdad-Ezekiel's Tomb-Closing remarks. Ir was not an inapt comparison which was made by one of our missionaries when, encamped under the walls of Bagdad, he contemplated the desolate arid waste which lay stretched out before him, with scarcely a single spot of verdure to redeem the eye. It seemed to him the very type and emblem of the moral and spiritual condition of those who inhabited the land; and yet there had been days when, both morally and physically, all had been very different;-want of labour and want of irrigation had caused the land to become a wil

derness, and if these were only supplied, it might again become a fertile garden; so also if there were only labourers enough in the spiritual field, and if there could be turned through it the streams of the water of life, "The land that was desolate might become like Eden, like the garden of the Lord."

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The missionaries had the satisfaction of feeling that though a small and feeble band, yet something was being effected by their labours, and were persuaded that a good work was going on among the Jewish population of Bagdad. Writing in 1852 they could say “ Only seven years ago, the name of Christ was not known among the Jews of Bagdad; now there are probably few who have not at least a superficial knowledge of the New Testament. The latter, with other publications of the Society, is not only extensively circulated, but also diligently read by multitudes of Jews, who until lately could never bring their minds to make a distinction between Christianity and idolatry." Just about that time, the demand for the Scriptures was described by the missionaries as being greater than at any previous period. Some were purchased by Curdish Jews, and upwards of fifty Bibles and several Syriac Gospels by two rabbies from Bokhara. Thus the word of life was sent forth from this isolated station, to distant and otherwise inaccessible regions of benighted Asia.

The following statement was also made :

"There are many indications of a gradual smoothing down of prejudice, and removal of that bitterness of spirit, so formidable to an unbiassed investigation of the truth. Our brethren at Bagdad now receive from the most respectable Jews unmistakeable signs of friendship and esteem. And if the bursts of feeling in which their Jewish friends have sometimes indulged, when expressing sympathy under affliction, or interest in their welfare, have not always been quite sincere, they have at least shown that the motives which actuate the missionary in his labours, are appreciated. A rich merchant lately said to Mr. Stern: Your simple word is more respected by the majority of Jews, than the solemn asseverations of all our rabbies.'"

One of the most cheering features in this field of labour was the readiness with which all classes listened to the Gospel message, and

accepted books and tracts.

"Rabbies and teachers," so wrote the

missionaries, "bankers and merchants, toiling artizans and itinerant pedlars, all are grateful for one of these silent messengers of the Gospel, which have already greatly agitated the stagnant waters of Jewish unbelief, and will continue to exert a benign influence among the thousands of Israel who reside in this place. The leading rabbies have made many attempts to oppose the irresistible tide of light and knowledge, which is sapping the foundation of their revered system, but their endeavours have only tended to stir up disunions and controversies in their respective flocks."

The following may be considered as a striking illustration :—

A chacham, the reader in the great synagogue, was in the depôt, looking at the few soiled tracts which constituted their then stock. He was not long thus engaged, when he turned to Mr. S. and exclaimed, "I wish I had seen this passage before, I should then have been able to contradict the assertion of one of our chachamim, who maintained, in the presence of many Jews, that Messiah's advent was pending on the conversion of the wicked and apostate Jews." Mr. S. asked him whether he and his friends were not afraid to discuss such a subject, since the sages had declared, that those who inquired and speculated on the coming of the Messiah would break all their bones. "If this were the case," replied he, 66 our whole community would be maimed and deformed, for we all discuss these important doctrines."

The following case will show what inquirers in Bagdad had to undergo in the shape of persecution :

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The Nasi (or Jewish Prince) sent for one who was known to be an inquirer, and thus addressed him: I hear that you are an adherent of the new religion." He calmly replied, "No, my lord, I believe in the religion of the Bible, and trust for salvation in the Messiah of Israel." The Nasi replied, "I do not wish to interfere with your faith in the Gospel, but insist that you divorce your wife." He respectfully refused to acquiesce in this request, and as the Nasi knew that he could not legally compel him to do so, he closed the interview by saying, "Then you will restore her dowry." His unconverted friends