down as a band of wandering shepherds from the of the Nile, near Damot. 6. The Gongas and mountains of Habesh (Abyssinia), and identify Enareans. The former inhabit Gonga, and have them with the pastor-kings, who, according to a language distinct from all the preceding, but Manetho, multiplied their bands of the Pharaohs, spoken by the people of Narea, or Enarea, to the and being, after some centuries, expelled thence southward of Habesh. 7. To these may be added by the will of the gods, sought refuge in Judea, the Gallas, a race of wandering herdsmen, spread and built the walls of Jerusalem. Such an hy in eastern intertropical Africa, who have become, pothesis would explain the existence of an almost during the last century, very formidable, and Israelitish people, and the preservation of a lan-threaten to overwhelm the Abyssinian empire. guage so nearly approaching to the Hebrew, in intertropical Africa. It is certainly untrue, and we find no other easy explanation of the facts which the history of Abyssinia presents, and particularly the early extension of the Jewish religion and customs through that country" (Prichard's "Physical History of Man," pp. 279, 280). "Abyssinia, or Habesh, lies to the south of Nubia, which separates it from Egypt, and to the east of the Gulf of Bab-el-Mandah and the southern part of the Arabian sea. It is a high country, compared by Humboldt to the lofty Plain of Quito. "It is inhabited by distinct races, included under the name of Habesh or Abyssins, clearly distinguished by their languages, but having more or less resemblance in manners and physical character. These are: 1. The Tigrani, or Abyssins of the kingdom of Tigré, which nearly coincides with the old kingdom of Axum. They speak a language called by Tellez and Ludolph "lingua Tigrania," a corruption or modern dialect of the Gheez or old Ethiopic, the ancient vernacular of the province, but now a dead language, consecrated to literature and religious uses; and the modern language of Tigre has been for more than five centuries merely an oral dialect. 2. The Amharas, for ages the dominant people in Abyssinia; the genuine Amhara being considered a higher caste, as the military and royal tribe. "The Abyssinians are to be regarded as belonging to the black races of men; but this is to be received with some explanation. There are two physical types prevalent among them. The greater number are a finely formed people of the European type, having features resembling the Bedouins of Arabia. To this class belong most of the inhabitants of the high mountains of Samen and the plains around Lake Tzana, as well as the Falasha, or Jews, the heathen Gafats, and the Agows. The other and very large division is identified, as far as physical traits are concerned, with the race distinguished by the name of Ethiopian, indicated by a somewhat flattened nose, thick lips, long and rather dull eyes, and by very strongly crisped and almost woolly hair, which stands very thickly upon the head. They are one of the connecting links between the Arabian and the Negro races, being separated from the former by a somewhat broader line than from the latter. In their characteristics they agree with the Nubians, Berberines, and native Egyptians" (Prichard's "Nat. Hist. of Man,” p. 285). The following account of the Abyssinian court, from major Harris's "Ethiopia," is very interesting: -- "Abyssinia has long been united under one governor, who during the earliest periods resided at Axum, the ancient capital of Tigré; but for some centuries at Gondar, a more central part of the kingdom. For ages, also, the Abyssins have been Christians, but with a strange mixture of the Judaism which appears to have been preTheir language-the Amharic-ex-viously professed. Tigré, in which was the antends over the eastern parts of Abyssinia. 3. The cient capital of the empire, was the country in Agows, a name borne by two tribes, who speak which Judaism appears to have been most prevadifferent languages and inhabit different dis- lent. It was also the country which possessed, tricts. These are the Agows of Damot, an ex- in the Gheez or ancient Ethiopic, a Semitic lantensive southern province, where they are settled guage. It was the seat of civilization, which about the banks of the Nile; and the Agows of appears to have been derived from the opposite Lasta, who, according to Bruce, are Troglodytes, coast of Arabia, and to have had nothing Egypliving in caverns, and paying the same adoration tian or Nubian in its character*." to the river Takazzé which those of Damot pay to the Nile. These last are called by Salt the Agows of Takazzé; and, although they scarcely differ from other Abyssinians in physical character, their language shows them to be a distinct race from the Persian as well as from the Amhara. 4. The Falasha, who profess the Jewish religion, and probably did so before the conversion of the Abyssins to Christianity. They profess to derive their origin from Palestine; but their language, said to have no affinity with the Hebrew, seems to refute this pretension. According to Bruce, they were very powerful at the time of the conversion of the Abyssins to Christianity. They were formerly a caste of potters in the low country of Dembea; but, being weakened by long wars, were driven out, and took refuge among almost inaccessible rocks in the mountains of Samen, where they live under princes of their own, bearing Hebrew names, and paying tribute to the Negush. 5. The Gafats, a pagan tribe, with a distinct language, living on the southern banks "Noise, bustle, and confusion, which in Abyssinia are reckoned highly honourable to the guest, were again at their climax on reaching the outer wicket, where the form of obtaining the royal permission to pass was to be observed, ere entrance could be accorded by the state door-keepers. Further detention was experienced in the courtyard, at the hands of sundry officers of the privy chamber, whose visages were but ill adapted to sustain the character of high official importance, and whose assumption of dignity proved singularly ludicrous. At length came a message expressive of his majesty's unqualified surprise and satisfaction at the extraordinary celerity with which the guns were being served, and his desire to see the embassy forthwith; but, attempting to advance, opposition was again interposed, and it needed another message, and yet another command, * See Kitto's "Cyclopædia :" " Abyssinia." before admission could be obtained to the royal presence. The last peal of ordnance was rattling in broken echoes along the mountain chain as the British embassy stepped at length over the high threshold of the reception-hall. Circular in form, and destitute of the wonted Abyssinian pillar in the centre, the massive and lofty clay walls of the chamber glittered with a profusion of silver ornaments, emblazoned shields, matchlocks, and double-barrelled guns. Persian carpets and rugs, of all sizes, colours, and patterns, covered the floor, and crowds of alakas, governors, chiefs, and principal officers of the court, arrayed in their holiday attire, stood around in a posture of respect, uncovered to the girdle. Two wide alcoves receded on either side; in one of which blazed a cheerful wood fire, engrossed by indolent cats; whilst in the other, on a flowered satin ottoman, surrounded by withered eunuchs and juvenile pages of honour, and supported by gay velvet cushions, reclined in Ethiopic state his most Christian majesty Sáhela Selássie. The dech agafari, or state door-keeper, as master of the ceremonies, stood with a rod of green rushes to preserve the exact distance of approach to royalty, and, as the British guests entered the hall and made their bows to the throne, motioned them to be seated upon chairs that had previously been sent in; which done, it was commanded that all might be covered. The king was attired in a silken Arab vest of green brocade, partially shrouded under the ample folds of a white cotton robe of Abyssinian manufacture, adorned with sundry broad crimson stripes and borders. Forty summers, whereof eight and twenty had been passed under the uneasy cares of the crown, had slightly furrowed his dark brow, and somewhat grizzled a full bushy head of hair, arranged in elaborate curls after the fashion of George I.; and, although considerably disfigured by the loss of the left eye, the expression of his manly features, open, pleasing, and commanding, did not in their tout ensemble belie the character for impartial justice which the despot has obtained far and wide; even the Danakil comparing him to 'a fine balance of gold."" - Mr. Johnstone, in his "Abyssinia," thus describes some matters connected with the palace:"The gunmen, whilst on duty at the palace, receive daily two double handsful of some kind of grain or other; a kind of admeasurement that reminded me strongly of a similar custom of giving rations to slaves among the ancient Romans. Besides this, however, they get one good meal a day at the king's own table; at least, in an apartment where he superintends this diurnal feast of his attendants, who are plentifully regaled with large teff crumpets and a quantity of ale. With the bread is always provided some cayenne paste, called dillock,' composed of equal parts of the red pods of the pepper and common salt, mixed with a little shrow,' or the meal of peas. This is placed in a number of saucers of red earthenware, which stand in the middle of oblong tables of wicker-work, about one foot and a half high. A number of these are placed in the form of a horse-shoe in the banquetting-room, and around on both sides, sitting upon the ground, the gunmen range themselves, sometimes in double ranks. The king presides over all, reclining upon a yellow satin-covered couch, in a kind of recess, or alcove, in one side of the apartment. The greatest order and decorum is preserved, but no restraint appears to be laid either upon appetite or quiet conversation. Upon occasions of festivals, which are exceedingly numerous, an unlimited amount of raw meat is added to their usual fare. Slave boys carry about a large lump of flesh, held fast over one shoulder by a strong grip of both hands, whist each of the dining party cuts with his knife such portion he may desire, and then dismisses the boy with his blessing to the next who requires a like uncooked steak. In addition to their entertainment by the king when on duty at the palace, the gunmen receive a monthly pay of from three to seven ahmulahs, or salt-pieces, according to their length of service. Besides the numerous gunmen, who are generally slaves born in the service of the negoos, there is an inferior class, who have been purchased from dealers, or have come to the king as the import duty, when kafilahs of these unhappy creatures arrive in his dominions; the usual "assair,' or tithe, being taken, as of every other kind of merchandise that is brought into Shoa. These slaves are employed generally as cutters of wood; and a most toilsome and ill-requited labour is that which they have to perform; for the country around Angolahlah and Debra Berhan is so bare of wood, that the inhabitants have no other resource for fuel but the dung of cattle mixed with mire, which are formed into large flat cakes, and heaped up in storehouses for protection from the weather. Upon this painful and laborious duty not less than 300 slaves are employed, who receive daily the most wretched fare, either a few handsful of parched wheat, or else the sour and coarse refuse from the gunmen's table. Still these, I found, were far from being overworked; for three days are allowed to each for the conveyance of the load, and the return back from the distant palaces to their homes, which even these are provided with for themselves and their families. The female slaves are still more numerous: independent of the 200 employed in supplying the king's household with water, there are, at least, 100 more, who assist in grinding flour, brewing, and making the dillock,' or pepper-paste. There are, however, belonging to this class, a more interesting party of female slaves, who are kept in the strictest seclusion. The more elaborately spun cottonthread that is used for the finer descriptions of cloths which are presented by the negoos to his greatest favourites and governors, is all made by the members of this portion of the royal household. The large and fine cloth, valued in Shoa at thirty dollars, sent by Sáhela Selássie as a present to our queen, is woven of thread spun in the palace of Debra Berhan; and the monarch, sole visitor to the apartments occupied by these royal cotton-spinners, has, no doubt, frequently stimu lated his favourite slaves to more careful efforts as they produced the finely long-drawn thread, by dwelling upon the munificence and wealth of his Egyptian sister, our own well-beloved sovereign. "I dare not attempt any elucidation of the faith professed by the negoos and monks of Shoa. They certainly have no universal creed, nor any articles to define what is orthodox belief, and what is not. The chief principle of religion with the heads of the church in that country seems to be, to think upon this subject exactly as the negoos 2 does; for, if they do not, they are very soon considered in the light of heretics; and how far the principles of the negoos accord with those of the abune, or bishop of Gondah, may be judged from the fact that he has often been judged to be in contempt by that holy father, and threatened with all the terrors of excommunication. I confess myself, therefore, unequal to the task of giving any account of the Christian religion in Shoa. To give a correct one would require a man educated entirely for the purpose, by a long study of the subject in all its relations, as connected with the Greek church, and the archbishopric of Alexandria, to enable him to collect, compare, and arrange that chaos of religious opinions that seem to characterize the modern Abyssinian faith, and more especially that which is professed in Shoa." THERE are two ways in which the Spirit here referred to may be said to have spoken unto man: the one is that in which holy men of old, under the special influence of divine inspiration, revealed by word of mouth God's counsels to the world. The prophets were all instances of this, as it is written: "Prophecy came not in old time by the will of man; but holy men of God spake as they were moved by the Holy Ghost." The other way is that in which divinely inspired men have handed down in writing, from age to age, the blessed will and purpose of the Eternal; as we read again: All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness; that the man of God may be perfect, thoroughly furnished unto all good works." By these two modes the Holy Spirit hath from time to time spoken expressly to the world, and by these means the several truths of our religion have been graciously revealed unto men; for to this source we trace up all the doctrines, the precepts, the threatenings, and the promises of God. In addition to these, the Spirit has revealed to us many future events touching the affairs of this life. It speaks often of what will come to pass in the last days, or latter times; as we read in our text, "The Spirit speaketh expressly that in the latter times." The expression is of very frequent use in scripture. Sometimes it evidently points to the final winding up of the accounts of this world; as, when our Saviour says: "This is the will of him that sent me; that every one which seeth the Son, and believeth on him, may have everlasting life; and I will raise him up at the last day." And again: "The word that I have spoken, the same shall judge him in the last day." But it is also used in scripture to signify this present state of things, the Christian dispensation, as being the last revelation which God designs for man before the final consummation. St. Paul uses it in this sense, in his epistle to the Hebrews: "God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by his Son." In like manner, St. John says: "Little children, it is the last time; and, as ye have heard that antichrist shall come, even now are there many antichrists, whereby we know that it is the last time." Now, taking the words of St. Paul in this sense, we read a caution vouchsafed by the Almighty to his church, warning us against dangers by which we shall certainly be surrounded as we journey onward to our place of rest. "The Spirit speaketh expressly that in the latter times"-these very times in which we live, as well as in those which are yet to come-" some shall depart from the faith." We know that the Spirit does thus speak expressly in many parts of God's holy word; for instance, in Acts xx: "Take heed unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood. For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men arise, speaking perverse things, to draw away. disciples after them. Therefore watch, and remember that by the space of three years I ceased not to warn every one night and day with tears." false In another place, the Spirit speaks with similar distinctness: "There were prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. And many shall follow their pernicious ways; by reason of whom the way of truth shall be evil spoken of." I will mention only one other place in which the Spirit speaks thus expressly about the latter times. It is written in St. Jude: "Beloved, remember ye the words which were spoken before of the apostles of our Lord Jesus Christ; how that they told you there should be mockers in the last time, who shall walk after their own ungodly lusts. These be they who separate themselves, sensual, having not the Spirit." It is clear then, from these texts, as well as from many others which the reader may easily remember, that the Spirit has spoken repeatedly of these latter times, forewarning us that some shall depart from the faith. Now we see these several prophecies fulfilled and verified, as well by the numerous heresies which exist at this day in the widely extended Christian world, as by those which have, one after another, been brought to nought from the very times of the apostles. They had commenced even then, as St. Paul writes to Timothy, the first bishop of the Ephesian church: "Shun profane and vain babblings; for they will increase unto more ungodliness, and their word will eat as doth a canker of whom is Hymenæus and Philetus; who concerning the truth have erred, saying that the resurrection is past already, and overthrow the faith of some." But this departure from the faith is not by any means confined to individual members of Christ's church; for we find whole branches of it falling, in like manner, into dangerous and grievous errors, as it is written in the book of Revelation: "Unto the angel of the church of Ephesus write: I have somewhat against thee, because thou hast left thy first love. Remember, therefore, from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, unless thou repent." So again, in the same book, speaking of the church of Sardis: "I know thy works, that thou hast a name that thou livest, and art dead. Be watchful, and strengthen the things which remain, that are ready to die; for I have not found thy works perfect before God." Be it observed, that, whenever we speak thus of any particular branch of Christ's universal church, we do so as meaning that it forms a part-a corrupted part it may be, but still a part-of one great whole, united under one head, Jesus Christ the Lord. "As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me. I am the vine, ye are the branches. He that abideth in me, and I in him, the same bringeth forth much fruit; for without me ye can do nothing. If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned." It is because of this, that we feel ourselves under a perpetual obligation to maintain and to promote the great and glorious principle of Christian catholicity; requiring, as we do, for those over whom the Holy Ghost hath made us overseers, that they seek to keep the unity of the Spirit in the bond of peace; that they ever strive to be visibly as well as invisibly one, as Christ and the Father are one, that the world may thus have the most convincing proof continually before its eyes of our divine and holy origin. 66 For, as we have many members in one body, and all members have not the same office, so we, being many, are one body in Christ, and every one member one of another." But, while we thus keep up a solemn and determined protest against all" schism in the body," marking and avoiding, as the apostle teaches" them which cause divisions and offences contrary to the doctrine which we have learned," we are equally resolved, by God's grace assisting us, to preserve a holy jealousy over the faith professed by the church, and to see that it is the same which was once delivered to the saints. With full purpose of heart we declare, in those words which the Holy Ghost teacheth, "Though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed." In stating this, I only state what is, in other words, in the formularies of our national church. For in our 19th article it is written, "As the church of Jerusalem, Alexandria, and Antioch have erred, so also the church of Rome hath erred, not only in their living and manner of ceremonies, but also in matters of faith." Perhaps, among the several instances of national departure from the truth and simplicity of the gospel which have occurred since the time of its first promulgation to the world, none has been so awful and alarming as that which has taken place in the church of Rome; and I rather instance this in connexion with my subject because there seems to prevail, at this time especially, a marvellous forgetfulness of dangers from which we were long since rescued by the untiring pains and self-devoting energies of our venerated forefathers. If my reader will look at the verses which follow St. Paul's declaration, he will agree with me in thinking that they seem peculiarly applicable to the present condition of the erring church of Rome. "The Spirit speaketh expressly, that in the latter days some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; speaking lies in hypocrisy; having their conscience seared with a hot iron; forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving: for it is sanctified by the word of God and prayer." It is quite true that the church of Rome, in enforcing the celibacy of her clergy, and in the commanding her members to abstain from certain meats, which God in his bounteous mercy has provided for us, falls under the condemnation which those words of holy writ | Lord constituted St. Peter the prince of the convey; but there are many other things in which she still more dangerously, perhaps, perverts the purity of the Christian faith. She teaches, for instance, that, instead of two sacraments, "two only as generally necessary to salvation," there are seven; thus changing and corrupting the faith and practice of the early Christian church. She teaches that men may not only fill up for themselves their measure of good works, but that they have an overplus at the disposal of their spiritual rulers; forgetting what the scripture saith: "When we have done all, we are unprofitable servants." apostles, and gave him a right of government and authority) over the rest; which right he bequeathed to his successors, the bishops or popes of Rome, who thereby became the vicars of Christ, and the head of the whole Christian church throughout the world. She says, in so many words, that "the Roman pontiff bears the authority not of a mere man, but of the true God upon earth." Yet we find our Saviour teaching: "Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them. But it shall not be so among you." And again. "Be not ye called Rabbi; for one is your Master, even Christ; and all ye are brethren." Had our Lord designed any pre-eminence for St. Peter and his successors in particular, he surely would not thus have encouraged fraternal equality among them, but have reminded them from time to time, as occasion offered-and many such opportunities he had-that he had apAgain: she teaches her members to wor-pointed Peter as the governor or chief shepship, or at any rate to bow down before shrines herd of his flock. and graven images; as if God had never said, "Thou shalt not make to thyself any graven image, nor the likeness of any thing that is in heaven above, or in the earth beneath, or in the water under the earth: thou shalt not bow down to them, nor worship them." She teaches that, after this life is ended, the souls of the departed enter upon a middle state of existence, in which they undergo a purification contingent upon the number of prayers or masses which are offered up by their surviving friends; all which is grounded upon no warranty of scripture, but is rather repugnant to the word of God." She exalts sinful beings like ourselves into a state quite inconsistent with what the bible teaches us respecting those who are gone before, to await the judgment of the last great day; and, having done this, she invites her children to offer, through them, prayers and supplications unto God. Whereas, the word of inspiration tells us that there is but one Mediator between God and man, Jesus Christ our Lord. She refuses to administer the Lord's supper in both kinds unto the people, denying the cup altogether to the laity; thereby contravening the practice of the primitive church, as well as the injunction of our Lord: "Drink ye all of it." These, and many such like things, the church of Rome, by her written and published formularies, scruples not to do, as may be seen both in her authorized creeds, and in the decrees of the celebrated council of Trent. Several of our articles are expressly levelled against these abuses and corruptions, whereby we nationally raise our uncompromising protest against her want of fidelity to God. Among other usurpations of which she has from time to time been guilty-and it is the student of ecclesiastical history alone who can appreciate them all-that is not the least whereby she claims to be the mother and mistress of all churches. She asserts that our blessed Moreover, as if to mock the assumption which the church of Rome, for interested and selfish purposes, makes in favour of St. Peter, we find St. Peter himself, in his own general epistle, saying, "Feed the flock of God which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; neither as being lords over God's heritage, but being ensamples to the flock. And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away." In conclusion, it was because of this assumption of universal supremacy over the whole estate of Christ's church on earth, that, in years which are passed, the bishops and popes of Rome asserted a right of authority over our previously independent church. In consequence of the wide-spread ignorance which then prevailed, but more especially in consequence of the depraved and despicable conduct of one of our worst princes (king John), the interests of this church and country were sacrificed for mercenary ends, and during many centuries Rome exerted an usurped dominion in this land. But, by God's good providence, those days of darkness and of gloominess have passed away. For a noble army of martyrs and confessors fought, at that time, a good fight for us; and from the midst of those fierce fires of persecution, of which every honest historian of our country tells with shame, the church-that glorious church of England-which I believe to be one of heaven's choicest treasures upon earth, was then evolved, to be the crowning glory and |