Never can it be known, until the great day of revelation, how many hearts at this epoch received life and blessing from the Word of God, scattered broadcast throughout the great Russian Empire, not only with the approbation, but with the earnest personal co-operation, of its monarch. "For," said Alexander, "I consider this undertaking not merely worthy of my attention; no, I am penetrated by it to the inmost recesses of my soul. And I reckon the promotion of it my most sacred duty, because on it depends the temporal and eternal happiness of those whom Providence has committed to my care. Blessed are those who take a part in it; for such gather fruit unto life eternal, when those who sow and those who reap shall rejoice together."[1]
But he who uttered these noble words in all the glow and ardour of his first love, had soon cause to remember that the bearer of the precious seed too often goes on his way weeping. As time wore on it became apparent that the hand of the enemy was busy sowing tares with it. Religious activity began to fulfil its inevitable condition by engendering religious dissension. Doubts and perplexities arose, and the noise of angry controversies filled the air. Many devout and noble spirits, alienated by the stiff mechanical formalism of the Eastern ritual, turned their longing eyes towards the West, where stood great Babylon with the golden cup in her hand wherewith she deceived the nations by her sorceries. They knew her doctrines very imperfectly, her history not at all. Hence they yielded too readily to the baleful fascination; and at length the perversions grew so numerous that even the tolerant Czar was obliged to interfere. He banished the Jesuits—the most active promoters of proselytism—first from the two capitals, eventually from the empire. This step cost him some dear and valued friends; nor were all as generous and discriminating as De Maistre, who could say, even when he thought he had lost the
- ↑ From a speech made by Alexander at a meeting of the Frankfort Bible Society.
