kingdom of God," John iii. 3.

Though some critics translate the latter part of this verse, "the reign of God," yet, in the fifth verse it evidently means the heavenly state, "Except a man be born of water and of the Spirit, he cannot enter the kingdom of God:" ~vice versa; if a man be born again, he can enter the kingdom of God. Understanding the phrase "the kingdom of God" to mean the heavenly state, as St. Paul does in 1 Cor. vi. 9, the legitimate inference is, that regeneration is an absolute requisite for that state; or, that the design of regeneration is to prepare for the heavenly state. But those who are regenerated do not enjoy that state while upon earth, neither can they enjoy it at death, if their souls, immediately after being separated from their bodies, fall on sleep, and become insensible. This state of sleep would make a chasm between the fitness and the enjoyment; but as the oracles of God mention no such chasm, the soul must, immediately at death, enter upon that state for which regeneration fits it.

2. Sanctification is another doctrine, which has a tendency to establish the truth of what is now advocated. By sanctification, is meant that progressive work of grace in the believer's soul, which commences in regeneration, and fits it for the heavenly state. This doctrine is implied in the seventeenth article of the church," They be called according to God's purpose, by his Spirit working in due season; they, through grace, obey the calling; they be justified freely; they be made sons of God by adoption; they be made like the image of his only begotten Son Jesus Christ; they walk religiously in good works; and at length, by God's grace, they attain to everlasting life." "A man is said to be sanctified, when the Holy Ghost doth infuse into his soul the habits of divine grace, and make him partaker of the divine nature, whereby he is inwardly qualified to glorify God in a holy life.”*

This is unquestionably a scriptural doctrine: "This is the will of God, even your sanctification," 1 Thess. iv. 3. The agent in this work is the Holy Spirit, "God hath from the beginning chosen you to salvation, through sanctification of the Spirit," 2 Thes. ii. 13. The instrument which the Spirit uses, is the word, "Sanctify them through the truth, thy word is truth," John xvii. 17. The progress of this work is compared to the increasing light: "The path of the just is as the shining light, which shineth more and more unto the perfect day," Prov. iv.'18. Believing sanctification to be a preparatory

Bishop Hopkins on Baptism.

373

work, which makes the believer meet for heaven, can we indulge the inconsistent notion, that the Author of our salvation would demolish this work at death, by throwing the soul into a somniferous dungeon, or by petrifying its ethereal qualities? The apostle informs us, that sanctification is the direct medium through which we must arrive at salvation, 2 Thess. ii. 13. But by salvation he means, a deliverance from sin and hell, and the immediate enjoyment of Christ and death; therefore, as soon as the work of their salvation is complete, believers will enjoy the immediate presence of Christ in heaven, without being subject to an intermediate state of sleep or insensibility.

3. In speaking of the union between the church and himself, our Lord says, "I am the vine, ye are the branches; abide in me, and I in you," John xv. 4, 5. The permanency of this union is expressed in these words, "I give unto my sheep eternal life; and they shall never perish, neither shall any pluck them out of my hand," John x. 28. The continuance of this union after death, he also unequivocally asserts: "I go to prepare a place for you, that where I am, there you may be also," John xiv. 2, 3. If the believer is united to Christ, and must be where he is, that is, in heaven, then it evidently follows, that as the body of the believer, after death, is deposited in the earth, his soul must ascend to heaven, where Christ is.

The

4. The doctrine of the resurrection militates against the sleeping system. All shall be raised at the last day by the power of Jesus Christ: "Since by man came death, by man came also the resurrection of the dead for as in Adam all die, even so in Christ shall all be made alive. But every man in his own order: Christ the first fruits, afterwards they that are Christ's at his coming," 1 Cor. xv. 21, 23. allusion in this passage is to the Jews presenting the first-fruits of their fields to God, that they might ensure the safety of the harvest. If the analogy be traced, it will lead to the conclusion, that, as the firstfruits and the crop continued together till the harvest; so believers and Christ will continue united till the judgment-day, the harvest of the world. Then, by virtue of this union, the bodies of the saints will be raised, to be united, together with their souls, to their Saviour. The continuity of this union would be broken, if the soul either slept, or became insensible, immediately after the death of the body; for it would be absurd to suppose, that there can be any union between a Divine Being and an insensible spirit.

Huggate.

ANECDOTES OF THE CALIPH HAROON AL RASHEED, THE GRAND VIZIER GIAFFAR, AND THE FAMILY OF THE BERMEKI.

WHO has not heard of the Caliph Haroon al Rasheed, even in this cold foggy western climate of ours, of his adventures and midnight rambles through Bagdad, with his constant attendants, the Grand Vizier Giaffar, and Mesroor, the chief of his eunuchs? What Charlemagne is to the French, Arthur to the English, and Orlando to the Italian, Haroon al Rasheed is to the Eastern storyteller. His name forms the talisman of attention, from the sandy desert of Arabia to the fertile plains of Syria; the cameldriver cheats the desert of its gloom, and the road of its length, by a legend of Haroon; the peasant of Syria forgets his bondage, and eats his hard fare with a double relish, if seasoned with a tale of Haroon. From the Nile to the Indus, and from Constantinople to Mocha, his praise is on the lips of the poets. Haroon is spoken of in the tent of the Bedouin, and the gilded halls of Istamboul; in the thirsty deserts of Kohestan, and the well-watered gardens of Damascus; the coffee-houses of Cairo, and bazaars of Aleppo, equally resound with his name; and Arabs, Copts, Jews, Persians, and Turks, unite in listening to the adventures of this hero. Notwithstanding all this celebrity, Haroon al Rasheed was a mere tyrant, as the following short history of his chief favourite, most affectionate friend, and brother-in-law, the Grand Vizier Giaffar,

will shew.

Giaffar or Jaffier, equally celebrated with his master, in that popular collection of Oriental tales, known throughout all Europe under the title of the Arabian Nights Entertainments, was descended from an illustrious Persian family, one of whom took shelter in the court of Soliman, the 12th Caliph, at the commencement of the 8th century, and gave origin to the family of the Bermeki, so celebrated all over the East for their generosity, magnificence, and distinguished patronage of literature and the arts. The following is the account given by various Arabian historians, and especially by Akhwund Meer, (called by European writers Khondemir,) in his work entitled, "Hubbeeb al Seer," i. e. The Beauties of History, of the origin of this illustrious family :

Jaffier, the father of Khalid, surnamed Bermek, traced his descent from the ancient monarchs of Persia. He, like his ancestors, was in the early part of his life an adorer of fire, and officiated at the firetemple in the city of Balkh; but suddenly, by the decree of divine mercy, which suffers

not the elect to remain in error*, the sparks of truth were lighted up in his mind, and the glory of his state received new splendour from the refulgent graces of Islaam. With his family and effects he emigrated to Damascus, then the capital of the Ommiad Caliphs. When he was introduced to Soliman, the colour of the prince changed, and he commanded Jaffier to be turned out of the palace. The courtiers inquiring the reason of this order, the Caliph said, “ He has poison about him, and therefore I ordered him to be dismissed. I have two stones in a bracelet upon my arm, which, if any one near me has poison with him, from their peculiar nature have a tremulous motion." Jaffier was questioned, and owned that he had under his seal ring a subtle poison, for the purpose of destroying himself, by sucking it, in any case of intolerable distress. Hence he obtained the surname of Bermek, from the Persian verb, bermukkeedun, which means to suck.

After this explanation, Jaffier was taken into great favour by Soliman, who made hitn master of the mint, in which office he brought the national coin to such a state of purity, as to exceed that of all the surrounding nations. The family of the Bermeki were held in high respect during the reigns of the Ommiads, and the house of Mirwaun; under the Abasside princes they were promoted to the highest offices in the state, but did not rise to their greatest eminence till the reign of Haroon al Rasheed, the 24th Caliph, and fifth prince of the house of Abbas, who succeeded to the throne in the year of the Hegira, 170, a.d. 786.

Khalid, son of Jaffier, had only one son, Yiah, who was renowned for his munificence and integrity, and became preceptor to the young Haroon. Yiah had four sons, Fuzzul, the celebrated Jaffier, more commonly known under the name of Giaffar, Mahummed, and Mouseh. Fuzzul was esteemed the most generous, but was of haughty demeanour; and it is related, that a confidential friend once asking him how he could join offensive pride with such boundless liberality, he replied, "I learned in my youth both qualities from Amara Bin Hum

za.

When my father, before his promotion, farmed the revenues of certain provinces, the then vizier suddenly summoned him to Bagdad, and demanded of him the balance of his accounts before they were due. He raised all the money in his power, but still four millions of deenars were wanting. My father knew that no one could advance

The Mohammedans universally hold the doctrine of election, like the Calvinists of Europe.

such a sum except Amara Bin Humza, and with him he was on bad terms. However, being closely pressed, he sent me, then a lad, to request the loan of him, with assurance of returning the money when his rents should come in. I went to his palace, and being admitted, found him sitting in a sumptuous apartment, spread with the richest carpets, splendidly dressed, and perfumed with musk. To my obeisance he made no return; and when I delivered my father's message, was silent. I was struck with confusion. At length he exclaimed, "How long wilt thou stare at me?' I retired heartless, and wandered about some time before I returned home, where, on my arrival, I was surprised to see at the gateway a number of loaded camels, but still more so on hearing that they had brought the sum my father had requested of Amara. My father paid all demands, and returned to his government. When the revenues were received, he sent me to repay the sum he had borrowed.

375

banquets of the Caliph, filled a glass, drank it off, and, disrobing himself, put on a silken vest like ours. Jaffier, emboldened by such gracious demeanour, kissed the hand of Abd al Malek, and said, 'Will my lord inform me what may be his commands to his slave, in thus honouring him with a visit, that I may gird the loins of my life in obeying them? Abd al Malek replied, 'It is not fair, that in this assembly I should trouble thee with requests, or cloud the joyful heart with the mist of sorrow.' Jaffier was importunate, till at length Abd al Malek said, 'Apparently the mind of the Caliph is displeased with me, and I wish his disgust to be removed.' 'That can easily be effected,' replied Jaffier, 'command me in something else.' I owe four millions of dirrims,' continued the prince, and wish the Caliph to discharge my debts.' 'He will pay them to-morrow,' said Jaffier, 'but what a trifle is this! mention something more important.' 'Thou knowest,' answered Abd al Malek, that my son Eesauk is a young man of abilities. Through thy patronage, perhaps, the Caliph may look upon him with an eye of favour.' Our sovereign, the Commander of the Faithful,' continued Jaffier, will confer upon him the government of Egypt, and give him his daughter Aleeah in marriage.'

"I once, says he, "went to pay my respects to Haroon; but, understanding that he was reposing, would have returned home, when Jaffier sending for me, said, Suppose you join me in a merriment, and a cheerful glass?' I assented, and he conducted me to his private apartment, where the requisites of mirth were prepared; and after we had changed our dresses for light vestments of fine silk, and the singing girls and musicians were introduced, he sent word to his porter to admit no one but Abd al Malek, meaning a person who was one of his convivial intimates. When some bumpers had gone round, and the wine had begun to operate upon our heads, all at once was ushered into the room Abd al Malek Hashimmee, a first cousin of the Caliphs, to the great confusion of Jaffier, who was ashamed to be seen in such a state by so respectable a personage. Abd al Malek perceiving his distress, sat down without ceremony, asked for a collation, and when he had eaten, though he had never condescended to drink wine at the

Eesauk of Mousel remarks, "I thought to myself that Jaffier was speaking from the fumes of intoxication, and wondered how he would perform so many high promises, but on going the next day to the palace of the Caliph, I found the chiefs of the Ulema assembled in the audience chamber; and soon after, the prince Abd al Malek entering, Haroon received him graciously, and said to him, My displeasure towards thee is changed to favour, I have resolved to marry my daughter Aleeah to thy son Eesauk, and appoint him governor of Egypt, and have ordered my treasurer to discharge thy debts.' Jaffier had repaired to the Caliph early in the morning, informed him of his last night's adventure, and prevailed upon Haroon to do as he had promised."

Mahummud, the third son of Yiah Bermeki, was a man of genius, but devoted to pleasure, and fond of retirement. Mouseh, the fourth brother, in valour and conduct as a general, was unrivalled. From the accession of Haroon al Rasheed to the Caliphat, till the twenty-first year of his reign, in which year his mind changed towards them, the administration of all the affairs of the empire was vested in Yiah Bermeki, and his illustrious sons. Various are the causes assigned by historians for the sudden displeasure of the Caliph

against this family, of which the following is one.

Haroon being jealous of the influence of Yiah Bin Abdallah, a descendant of Ali,* committed him to the custody of Jaffier Bermeki, with orders to hold him in the strictest confinement. After a long imprisonment, the venerable Yiah, fearing that Haroon in the end would take away his life, besought Jaffier, saying, "Fear God, nor let thyself be numbered with those on whom the prophet will be revenged in the day of judgment, for murdering his sacred posterity. The Almighty knows that I have committed no fault worthy of death." Jaffier was affected by the speech of the holy Syed, and, having released him, caused him to be conducted by his confidential servants to a place of safety. The intelligence of this generous conduct was soon conveyed by the enemies of the minister to Haroon, who one day inquired after Yiah. Jaffier replied, "He is confined in a close and dark dungeon." "Canst thou swear so by my head and life?" said the Caliph. Jaffier, upon this, guessed that Haroon was informed of the truth, and said, "By thy head and life it is not so; for, as I knew that Yiah was old and feeble, and could do nothing to occasion alarm to the Commander of the Faithful, I ventured to release him." The Caliph was enraged, but dissembling his anger, replied, "Thou hast done well." When Jaffier retired, Haroon was overheard to mutter to himself, "May God destroy me, if I do not speedily put thee to death." The principal cause, however, of Haroon's inveterate displeasure against this celebrated family, is thus related. The Caliph was fond of conviviality, and the company of persons of wit and repartee, for which none

Yiah Bin Abdallah, was a great-grandson of Ali, the son-in-law of Mohammed, who had happilyescap

were more remarkable than his own sister, the princess Abbassia, and the Vizier Jaffier. Haroon was therefore desirous to have them together at his banquets without scandal, and said to the unfortunate minister, “I love thee with a brotherly affection, and have the highest regard for my sister Abbassia, whom I will bestow upon thee in marriage, that I may have the satisfaction of enjoying the conversation of both together without offence to our sacred law, but on this condition, that you never meet her but in my presence." Jaffier, dreading such a dangerous connexion, at first declined, but at length accepted, the offer of the Caliph. The nuptial ceremony took place, after which the illustrious couple met constantly at the apartments of Haroon; but as the Vizier was in the bloom of youth, and had a fine person, the unfortunate Abbassia was immersed in love, and wished to enjoy the company of her husband in private. She contrived to express her regard by letters and messengers, but Jaffier sent back the former, and rebuked the latter; upon which Abbassia had recourse to Attaba, the mother of her husband, to whom she made presents of valuable jewels, and prevailed upon her to bring about the desired interview.

Attaba one day addressed Jaffier, saying, "I have heard of a most beautiful slave, and mean to purchase her for thee, as a present." The son thanked her, after which she requested Abbassia to be prepared when she should send for her. Upon the night of Friday, the princess was introduced as a slave to the bed-chamber of Jaffier, who had returned home from the palace flushed with wine. The princess would not unveil till the morning, when she said, "Behold thy handmaid Abbassia!" Jaffier was at once delighted, and filled with dread of the consequences of their meeting. When the

to the sword. He bad privately formed a considerable party in the province of Ghilan, on the Caspian Sea, and the revolt grew to such a bead, that he was at last openly declared Caliph. Haroon, who was much alarmed at this event, sent Fuzzul at the head of fifty thousand men to reduce the rebels. This general, leaving his troops in Chorasan, went alone to Yiah, and, by his prudent conduct, succeeded in persuading him to abandon his party,fand submit to the Caliph, who on his part, by a writing under his own hand, witnessed by his grandees, promised to treat Yiah with all the respect due to his birth, and

not to take the least step to deprive him of life or liberty. Yiah accepted the offers of Haroon; the rebels, being left without a head, soon dispersed, and Fuzzul obtained a bloodless victory. Haroon at first treated Yiah well, gave him an apartment in his palace, with a suitable revenue and attendance; but these happy days were of no long duration, the Caliph, either through the inconsistency of his temper, or at the instigation of some of his courtiers, threw Yiah into prison, to the great mortification of the Bermeki, who all considered themselves as pledged for the observance of the Sovereign's word.

dent mother," "Alas! thou hast sold thy son too cheaply, but be prepared now for sudden calamity." Abbassia, after some time, brought forth a son, who, as soon as born, was sent privately to Mecca, under the care of a faithful eunuch named Reaush, and a nurse called Berberere.

Some time afterwards, Zobeide, the principal wife of the Caliph, became displeased with Yiah Bermeki, who had the charge of the palace, and had insisted on the gates of the interior courts being locked early in the evening, which prevented the eunuchs and domestics of the Haram from ingress and egress as they wished; of which they complained to their royal mistress, and Zobeide, to the Caliph. Haroon observed, “He was convinced Yiah had acted as he judged most

"If so," replied Zobeide, in a rage, "why does he not prevent his own son from defil. ing it?" Haroon demanded an explanation of her assertion; when the empress informed him of the stolen interviews between Abbassia and Jaffier. The Caliph was confounded, but demanded what proof she had of the accusation. "What can be a clearer one than a child?" said the malicious Zobeide," who is now alive at Mecca." "Does any person beside thyself know this secret?" rejoined Haroon. "All the women of the harem," answered the empress. The Caliph made no reply, but on the next day prepared for a pilgrimage to Mecca, on which he soon after departed. Although Abbassia had time to have the child conveyed to a place of safety in Yemen before her brother's arrival, the Caliph at Mecca obtained proof of the unfortunate interviews, and from that instant resolved on the destruction of the Bermeki. On his return from the holy city, after a short stay at Bagdad, he repaired to a country palace, called Anbar, taking Jaffier with him, and leaving Sindee Bin Shahick in command of the metropolis.

On the first of Suffir,* in the twenty-first year of his reign, the Caliph gave an enter tainment, more splendid then any yet beheld, to his courtiers, among whom he distinguish. ed the unfortunate Jaffier by numberless favours, and in the evening dismissed him graciously. The minister invited home with him a select party, to pass the night in conviviality and mirth. When the court was broken up, Haroon suddenly called to him the attendant Yassir in private, and said, "Go immediately, and bring me the head of Jaffier." Yassir was confounded, and trembled; but the Caliph, in a rage, order ed him to depart, and execute his commands, or he would put him to instant death. Yassir departed, and entering the palace of Jaffier, rushed into the private apartment, without asking leave as usual.

The minister, alarmed at his boldness, inquired the cause of the intrusion; when he mentioned the commission he had received from the Caliph. Jaffier said, "Possibly this order may have been given by the Commander of the Faithful when in a state of intoxication: retire at present, and tell him thou hast killed me. If in the morning he should appear to regret it, well; but if not, come and execute his commands." Yassir refused this request; but Jaffier prevailed upon him to accompany him to the enclosure of the Caliph's apartment. Yassir entered, when the Caliph said, "What hast thou done?" "I have executed Jaffier," replied

*In the Christian calendar, July the 21st.
2D. SERIES.No. 8. VOL, I.

he.

377

"Where is the head of the traitor?" exclaimed Haroon. "I have left it without," answered Yassir. "Bring it me immediately," cried the Caliph. The executioner retired, and in an instant struck off the head of this great man, so illustrious for his high qualities and distinguished virtues, and cast it bleeding at the feet of Haroon; who, after examining it for a moment, commanded Yassir to call into his presence certain attendants. When they appeared, he ordered them to put to death the unhappy instrument of his vengeance, exclaiming, in a paroxysm of rage and despair, "I cannot bear to look on the murderer of Jaffier." Thus fell this celebrated man at the age of thirty-seven, nearly eighteen years of which he had passed in the highest confidence, favour, and glory.

Jaffier seems to have had some forebodings of his misfortune, for it is said of him, that a short time before his death, he was one day, in a contemplative mood, looking from one of the windows of his palace, when he saw a very old domestic sweeping the court below. He called to him, and said, “What is the reason that princes and people of wealth are generally short-lived, while such as you attain mostly to old age?" "It is," said the old man, because God gives his bounty to them all at once, but to us by slow degrees." Jaffier was so pleased with the remark that he gave him three hundred dir rims. Not long after, he saw a young man employed in the same business, and inquired what was become of the aged sweeper, is dead," replied the youth; and Jaffier, calling to mind what he had said, predicted his own downfall, which happened shortly after.

66

"He

Not only did Jaffier himself have forebodings of his fate, but it is related, in the Mirraut al Jinnaun, that Sindee Bin Shahick, whom the Caliph left governor of Bagdad when he took Jaffier to Anbar, used to tell the following remarkable dream :

"I was sleeping in the upper chamber of a country house, situated westerly, near Bagdad, when, lo! in a dream, I beheld Jaffier, son of Yiah, in garments of a saffron dye, who recited the following verses :

Not long since, from Hujjoon to Suffa no crowd assembled, nor company met from distant parts at Mecca, but we were the favourite themes of their discourse; yet the obscurity of night hath overtaken us, misfortune, and ruin.' I awoke instantly, and related my dream to one of my confidential attendants, who said it was the effect of indigestion, and could have no meaning. I tried to repose again, but had not closed my eyes, when I heard a loud knocking at my gate, and, rising up, ordered it to be opened, fitting for the safety of the imperial honour;

12