able to unite the divine and human natures into one person by a mysterious union ?" I was struck with his confession and remarks, and considering it to be of much importance to inform him, that how orthodox soever he might be in his creed, yet something farther was necessary in order to the salvation of the soul, I read with him in the third chapter of John's Gospel, and offered a few observations upon the doctrine of the New Birth. He was much struck with the similitude of our Lord, 'The wind bloweth where it listeth,' &c. Having himself mentioned the agitation into which his soul was thrown by the changes that were working in his mind, I remarked, it was not necessary he should always continue in that bondage of which he complained; for God in his mercy has opened a way of escape, through means of which we might be reconciled to him, and obtain peace to our souls. I then read and quoted some of the precious promises in his hearing, and directed his particular attention to Romans v. 1, "Therefore being justified by faith,' &c. I inquired what it was that first impressed his mind. He said, on conversing one evening with Brother DEITRICK (one of the Basle Missionaries,) he felt his mind troubled, and he could not tell why? and added, 'There was an argument which you once used in exposing the folly of believing the Koran to be a revelation from heaven, which made a lasting impression upon my mind; as I thought, if Islamism had God for its author, it would not be liable to so many objections.** He begged me now to give him my advice how he ought to conduct himself to his father, who, he said, would expect that he should perform his usual prayers, which he could not do with a good conscience. 'Can I not,' said he, 'pray to God in heart, though in external form I repeat the Mohammedan prayers?' I was forcibly reminded of the case of NAAMAN the Syrian. I advised him in the mean time, till his mind was farther enlightened, to be out of the way during the times of public prayer. There was another question which appeared to give him some uneasiness, viz. If Jesus was the true Messiah, how did the Jewish nation reject him as an impostor? I requested him to read our Lord's Sermon on the Mount, and then he would observe how the Jewish Doctors corrupted the inspired Volume by their own innovations. In the days of the Messiah Judea was tributary to the Romans; and the Jewish nation expected, when the Messiah made his appearance, that he would assume regal authority, establish his kingdom in the world, and rescue them from the bondage of their oppressors. In this, however, they were

"Before his mind was so far delivered from the shackles of Islamism, MAнOMED ALI one day asked JOHN ABERCROMBIE the following question:- JOHN, you were once a Kabardian, how have you become a Christian?' 'JESUS CHRIST,' answered JoHN, says, Come unto me all ye that labour and are heavy laden, and I will give you rest: now when I was a Kabardian, I laboured and was heavy taden, and I came to CHRIST for rest.' This reply of Joun's wounded him to the very heart, and he never forgot it.”

disappointed; for he had no sooner begun the work of his public ministry, than it was manifest that his kingdom was not of this world, and that the end and design of his mission was to establish a spiritual kingdom, and deliver us from the bondage of sin and slavery of Satan; and he accomplished these objects by laying down his life for us, and making satisfaction to divine justice in our room and stead.'

April 19th.-MAHOMED ALI called this evening, for the purpose of conversing with me respecting the things pertaining to the kingdom of God. I began the conversation by inquiring how it was with his soul? He said, he saw the necessity of obtaining salvation in that way which God had appointed; and that, since his last conversation with me, he had acted agreeably to the advice which I then gave him, and absented himself during the time of prayer. "I am walking about and committing myself to the protection of Almighty God, for I cannot pray the Mohammedan prayers; I pray that God would forgive my sins, for the sake of the Atonement of Jesus Christ his Son: but,' continued he, when 1 say the word Son, I feel my heart as it were dragging it back again. I feel no difficulty in saying, Lord, do thou lead me in thy truth, and teach me the way in which I ought to go.' I reminded him, that the carnal mind is enmity against God, &c., and that he must account this a temptation from the enemy of souls. 'Do you believe,' said I, 'the Scriptures of the Old and New Testaments, as received by us, to be a revelation from heaven?' 'Yes, and I believe the Koran is a false book,' was his reply. I spoke of the doctrine of the Holy Trinity, and endeavoured to show how the whole Trinity was mutually engaged in the work of man's redemption; and particularly dwelt upon the love of God in sending his Son to be the Saviour of the world, and the condescension of the Lord Jesus, in undertaking the great and arduous work of our redemption, and in humbling himself and becoming obedient unto death, even the death of the cross. This doctrine, which but a short time ago he spurned at, seemed now to delight his soul. He here mentioned, that it frequently occurred to his mind, could God not forgive sin, seeing that he has all power in himself, without sending his Son to die for sinners?-but afterward it struck him, that God was just, and consequently could not forgive sin, without sullying the attribute of justice, if no satisfaction were made for it. "Yes,' I replied, · we must always think upon the character of Him with whoin we have to do. Sin is an infinite offence committed against an infinite Being; therefore it must necessarily require an infinite atonement. When there was none found in heaven or in earth who was able by any means to redeem his brother, or to give to God a ransom for him, then did the Word agree to take our nature upon him, laid down his life for our sins, and opened a way, by travelling in which, we may be reconciled to God, and obtain

pardon and peace. Now, do you believe that Jesus Christ is the only Saviour of sinners?' "O yes,' was his answer. 'Do you see your need of him as your Saviour? What views have you of your own character? I see myself to be poor, wretched, miserable, and undone; that all my prayers, my worship, and obedience, in times past, were vain and unprofitable.' 'Do you see your need of the Holy Ghost, to sanctify your affections and purify your heart?' He still answered in the affirmative. 'Now,' said I, all you require is, to believe in Jesus for the salvation of your soul.-Come to God as a poor guilty sinner, and entreat that for Christ's sake he would freely pardon all your sins, and remove your doubts and fears.' He replied, that he saw clearly this was the way; and added, 'Surely this work cannot be from the Devil; for I have felt such peculiar feelings as I never felt before.' The impression on my mind by these declarations was the stronger, because I remarked an air of sincerity in every thing he said. Indeed he seemed to feel much more than he expressed. Brother DEITRICK now called, and joined with me in exhorting him to commit his ways to God, and he would direct his steps. He was much affected with the relation in which he stood to his venerable father. I am sure,' said he, that my apostasy will bring him down with sorrow to the grave.' He now spoke very feelingly of his father's peculiar situation, and added, 'My father has many enemies at Derbent, and when they hear of his son becoming an infidel, they will rejoice and thank God for it.' This case is very trying to flesh and blood. He says he would like to leave this country, and that God may be the breaker up of his way.

April 20th.-MAHOMED ALI spent the afternoon with me; a greater work appears to be begun upon his soul; conviction is taking deeper and deeper root in his heart. I think he is not far from the kingdom of God. He said that he had been calling upon a friend of his this morning, when the following conversation took place;-Friend. What are the Franks (for so the Persians term us) doing in Astrachan? MAHOMED ALI. They came here to disseminate the knowledge of God, and make men acquainted with the way of salvation, as contained in the Law, the Psalms, and the Gospels.-F. What arguments do they use in support of their principles? M. A. Arguments that cannot be overturned.F. (Á laugh,) What have the Englishmen to say in their own defence in rejecting the Koran? Here M. A. gave him a summary view of the evidences of Christianity which influenced his own mind; and among other things said, You acknowledge that we need a Mediator; now such a Mediator as we require must necessarily be a holy being,-free from all personal guilt,—otherwise he would not be capable of discharging his office. F. Yes, by all means.-M. A. It is evident that MOHAMMED is not capable of acting in the character of Mediator, for according to the

Koran he is a sinner. F. I deny it.-M. A. But I can prove it. In the forty-eighth Surah, God is represented as saying, 'Verily we have granted thee a manifest victory, that God may forgive thee thy preceding and thy subsequent sin.' Now, if MOHAMMED had never sinned, this could not have been said of him with any degree of propriety whatever. F. I will think on these things.

"I now inquired, if the Lord was carrying on his work in his heart. He answered, that he was more and more persuaded of the truth of the Gospel, and was encouraged to perseverance; but had not experienced that peace and joy in believing which I had described to him; however,' added he, 'I am pressing after it, and by the blessing of God I am resolved to obtain it.' He now requested me to describe to him how I felt my mind exercised when I saw my need of a Saviour, and how I assured myself that my conviction was genuine. Having satisfied his mind upon this point, I exhorted him to be earnest and importunate in prayer, and to believe now in Jesus, and he would obtain the pardon of all his sins. In regard to his father, he said he had ventured to put into his hands the Arabic Tract already adverted to, (written by Mr. BRUNTON,) and hoped it would be made a blessing to his soul. 'The matter of it,' said he, 'is good; but the style and the printing are far from being correct; but, if you choose, I will correct the typographical mistakes, improve the style, and prepare it for the press, as I should like to send copies of it to my friends to whom I intend writing respecting the change which has lately taken place in my sentiments, and the reasons which induced me to abandon the religion of my fathers.' I read several portions of the New Testament which I considered suitable to his present circumstances. I called his attention to the ordinances of the Gospel, and endeavoured to explain to him the nature of Baptism and the Lord's Supper. (He had formed some idea of Baptism, but till now had no conception of the nature of the Lord's Supper.) I read to him the account which the great Apostle of the Gentiles gives of the Lord's Supper, in the eleventh chapter of his first Epistle to the Corinthians. He was much struck with the symbolical meaning of the bread and wine. I also endeavoured to impress upon his mind the importance of counting the cost, and having his mind made up to follow Christ through good and through bad report; for he had no reason to expect that he would be exempted from those trials and persecutions, which the faithful followers of the Lamb have ever been subject to, in every age of the Church. He told me that he had been reading in Matt. v. 10, Blessed are they which are persecuted for righte ousness' sake, for theirs is the kingdom of heaven;' and added, 'I have do doubt that persecutions and afflictions await me in this world, but I hope the Lord will support me under them all.' I quoted some of the promises, at the relation of which his mind seemed much animated; and he said, 'I hope I shall never deny

my Lord, though I should be put to death for his sake. I love my Saviour better than my father.' Dr. Ross now called, and spoke with him in Turkish. The fifty-third and fifty-fifth chapters of Isaiah were read and remarked upon. The fulfilment of all the Prophets wrote and spoke respecting the promised Messiah, was particularly adverted to, and the connexion and harmony which runs through the whole of the inspired volume. When he rose to take his leave of me, he requested me not to forget him at a throne of grace, and hoped that I prayed for his aged father also. 'April 21st.-MAHOMED ALI came as usual this morning to give me my Arabic lesson. He feels his mind much more comfortable to-day than he has done at any former period. When he went home yesterday evening, he found MIRABUTALIB, the Mission-Teacher, and his father conversing together. He took his seat beside them, and began to speak of the Gospel. As he was proceeding, his father interrupted him, and requested he might hear no more vain words. 'O,' said MIRABUTALIB, ‘what kind of a Prophet was MATTHEW, the tax-gatherer!' 'Don't ridicule him,' said MAHOMED ALI, 'for according to your own traditions he is a great Prophet.' 'Every man to his own sect,' said MAHOMED ALI's father. 'O what a religion! and what a prophet! thought I to myself,' said MAHOMED ALI, 'is God divided?' He now stated to me that his mind was fully satisfied of the truth of the Christian revelation. He left me apparently in good spirits, and promised to call again at three o'clock.Agreeably to promise, he came at the hour appointed. He seemed a good deal agitated. On inquiring the cause, he spoke as follows: In the afternoon I was in company with MAHOMED TAKI, your former Teacher. I asked him how long he had taught you. "Two years," was his reply. And have you never thought seriously about the Gospel during the whole of that period? "No," said TAKI, imagining that I was in jest; "do you intend to become a Christian ?" Yes, said I. "O then," replied TAKI, "you believe that Jesus Christ is God, and the Son of GOD." I do, was my answer.'-MAHOMED TAKI was preparing the calean for him, but he now refused to give it him, saying he was unclean, and swore he would tell his father about him. While they were yet speaking, two or three Persians joined them, to whom TAKI did not fail to give the information that MAHOMED ALI had become an infidel. I endeavoured to comfort his mind as the Lord enabled me. I read with him the fourth and sixteenth chapters of the Acts of the Apostles. He was much affected with the account given of the Phillippian Jailor. I reminded him that the hand of the Lord was not shortened that it could not save, for it was even now as easy for God to work as sudden a change in his heart. He said he hoped the period was at no great distance when he would also experience the same change of heart that the Jailor had experienced; and added, "I