The Northern Daily Times.
Liverpool, Merseyside, England, 1856-10-28 00:00:00

NORTHERN TIMES..

upon . the political aspects of the question,
he next referred to it in an ecclesiastical point of
the subject; which he hoped would receive a careful
attention, as it was the key stone to prevent error on the
right hand or on the left, and show what was the Christian's
duty on the subject. This he eloquently illustrated, and
then said, hut there was another and a third point of view
to take of this important subject. He had explained the
aspect of the subject, politically, ecclesiastically, and he
would then go into the motive on its scriptural points, and
show that they were bound to consider it on the written
word of God. He said there was no entering into the
Jewish question without entering on the unity of the Word
of God in the Holy Scriptures, from the Book of Genesis to
the end of the sacred word;--first, when the Lord said tn He
would put enmity between the serpent and the woman's
seed, and she should crush his head ;" and in the last was,
" That he must reign until he puts all under his feet," because
it was the plan of God to call the Jews to himself, until
the Gospel blazed out for the enlightenment for Judaism:
A third step in grace and holiness was harmonised in the
word of God, for he stated, I will be their God and they
shall be my people. Now, from first to last in Scriptures,
there was a complete unity of purpose and design
in the new and old testament, and in this they had the key
to God's providence towards the Jews—the winds might
blow and the waters flow, but the house was not injured,
because it was built on the Word of God, and that could
not fail. (Applause.) He then gave a hasty history of
the Jews from the call of Abraham, and said the conversion
of that ancient people would be again as one rising from
the dead. He thought the subject ought to occupy a mat
portion of the minds of the Liverpool Christians—(hear,
hear)—for the subject was one well worthy of their serious
attention. They should, as it were, stand with Moses on
Mount Phisga and look at the promised land before them,'
and help the Jews to enter it, and call a blessing on Jerusa-
lem. (The Rev. sneaker then proposed the resolution, and
sat down amid prolonged applause).
The Rev. Dr. MeNeile came forward, and was received
with enthusiastic applause. He said—My Lard, and Chris-
tian friends,- I rise with, very great pleasure to second the
adoption of the report, and when I remember what that re-
On contains, and think for a moment on what we have just
heard, I must say there is something wrong. There is
something wrong. Either my talented friend. who has just
sat down, in assigning such a place to the Jewish cause,
whether viewed in Connection with the poli ical or the eccle-
siastical condition of the world, or in connection with the
value of the Word of G Jd-1 say, in assigning such a place
as he gave to that cause, either he is very wrong, or the
Christian people of Liverpool, in sending such a balance-
sheet before the meeting, are very wrong. (Hear, and cheers).
Therefore, oe.e way or the other, there is something wrong.
In the report, the financial paragraph is accounted for
"either by a sad want of zeal in the cause of the Gospel
or else a want of an enlightened judgment regarding the
claims of that particular department of the work of God."
Now, my lord, I do not believe that, among the-Christians of
Liverpool, there is a want of zeal in the cause of the gospel.
But I do believe that among a very large number of them
there is a want of an enligtened judgment regarding the
claims of that particular department of the work of God—
ind I rejoiced unfeignedly while I listened to our reverend
friend, who has just been addressing the meeting, and heard
the lucid statement, or what I may call the philosophical
exposition of the claims of this great subject upon your
attention. It was a truly philosophical speech upon the
subject. (Hear, hear.) Our reverend brethren who are
to follow me, will, in all probability, supply us with
interesting details of the missionary operations. I shall
endeavour to fill up, the space between the two—between
the philosophy of the question generally, and the practice of
the society in detail—by offering a few words in the
form of a Scriptural argument To be in the right—
to know that we are so, right thinking, deserving, and
aiming at what is right—that is the real strength and
genuine comfort to the true Christian. Our standard of
right—the only standard on which we can place relieuce—
is the Holy Scriptures; and now, my lord, in advocating
the cause of the society, and urging upon my assembled
friends a cordiil and lib:tral a ;-operation with it, I have the
satisfaction of being most thoroughly convinced that I am
right—that we are engaged in a missionary enterprise in
full accordance with the mind and the word of God. Your
lordship adverted to the distinction which it is absolutely
indispensable to keep in view, of, if we would treat
clearly and scripturally this great subject. I mean the
distinction between the Jews—considered' as individuals
faller., fellow sinners with ourselves, and the Jews considered
as a nation ; a body politic put together, and kept together
by the hand of God. The distinguishing feature of the
Jewish nation, as such in the Word of God, and the history
of the world, is distinctness, separation—undiminishe I
distinctness. But an individual of that nation, separated
from it, and believing in the Gospel, losses all that character
of distinctiveness. Believing the Gospel, he becomes one
with us ; for, in Christianity, there is neither Jew nor Greek
—neither bond or free —but all are ono in Christ—
and Christ is all in all. But the Jewish nation, as a nation,
is still a distinct thing: ttb separation from all the nations
around us is not a, matter of argument—it is a matter or
fact. It depends not 'upon any special or doubtful interpre-
tatioA,of prophecy. It is itself a literal fulfilment of pro-
phesy, and as such it is a plain teacher of the right inter-
pretation of the language of similar prophecies. It is
history not to be gainsaid, modern history as•well as ancient
history. It is as true at this moment, now that Jews are
found everywhere, as it was when the nation was geogra-
phically circumscribed within an encampment in the
wilderness of Sinai, or settled according to lot in the plains
of Palestine. But the fact of the separation of the Jewish
nation from all nations among whom they were scattered, is
not all the truth connected with the subject. The separa-
tion of the Jews is part of the purpose of God—the revealed
purpose of God, concerning his management of the world.
And here we begin to approach a part of the subject where,
as it strikes me, a judgment enlightened with an enlarged
view of the word of God is absolutely essential. For here
we meet with people who tell us—" the history of the Jews,"
say they, " is divided into two great period—the period pre-
ceding the coming of Christ and the preachirg of the Gospel,
and the period which has elapsed since the gospel was pro-
mulgated. During the first of these periods, we admit,"
they say, " that the Jews' separation from all other nations
was a part of the divine purpose ; but, during the latter of
the periods, the separation is not to be ascribed to any
divine purpose, but to human perseverance, because the
Jews ought to have believed the gospel when they heard it,
aed, believing it, would have lost their national distinctive-
ness." Now, my lord, in answer to that, we freely admit—
nay, we cordially maintain—that it is the duty of every
man who hears the Gospel, be he Jew or Gentile, to believe
it. We maintain, also, that when a Jew believes it, and is
baptized, he loses all the distinctiveness which we claim for
the Jewish nation, and becomes, as I have said, one with
us in Christ. Still we are compelled, notwithstanding that
admission= we are compelled by the language of the Scrip-
tures, and very remarkably and peculiarly by the language
of the great Apostle, to look further still then this ; for,
my lord, St. Paul does not dismiss the Jewish subject in
that way : he does not bring down the matter to the re-
jection of the Jews as their own fault,, and then lose sight
of them, or look upon them as a nation to be trotted
hereafter as other rations. He does not do so. if he
did so, we would do so; but he doeb not do so, and
therefore, we cannot do: so. What does he do ? The
Rev. Mr. Birks told you that one advantage of the sub.
ject was, that it directed attention to the scriptures.
Now, I hope you will not feel impatient while I direct
your attention to the scriptures ; and, let me assure you,
that without patient attention to the scriptures, you never
will reach an enlightened view of this great cause. 1 find
that the great Apostle, when discussing the subject,
making a marked distinction between what he calls the
" election " and " the rest," some Jews did believe the
Gospel from the beginning. Paul himself was one. All
the Apostles of the Saviour were Jews. The infant church
of Christ consisted entirely of converted Jews. Concern;
ing these, the Apostle writes calling them " the election ;'
concerning the nation, with the exception of these, calling
them " the rest." He says--" Israel hath not obtained
that he seeketh for. The election bath obtained it, but
the rest were blinded." To what does he refer when he
says, " What he seeketh for ?" What was it Israel
sought for ? It was that which ceremonially Judah pre-
figured—the true religion. The nation obtained it not.
The election obtained it, and the rest were blinded.
Nothing can be clearer than the distinction. So far,
we are agreed. Now, mark how he treats the nation
" the rest." He goes on to show that, through
their rejection, salvation is come to the Gentiles. Was
the purpose of their rejection simply that they should
fall ? Not so. Was the rejection a purpose of God at all ?
Yes, for he writes—" The rest were blinded according as
it is written : God 'lath given them the spirit of slumber,
eyes that they shall not see, and ears that they shall not
hear unto this day ; and David saith, let their table be
made a snare, and a trap, and a stumbling block, and
a recompense unto them. Let their eyes be darkened
that they may not see, and bow down their back
always." The sure word of prophecy has declared that
the Jewish nation shall be rejected. It does not
excuse them in their site, for they were rejected.
The betrayal of Jesus of Nazareth by one who sat at the
table and *dipped in the dish with him, was a part of the
Divine purpose. It was written in the Scriptures, and
the
wk
iScriptureseedn e
s se
cannotf
be
Judas's m
broken,e r bute.
it
Thein dispersionno way excused
the and
rejection of Israel was in like manner written in the book
of sacred prophecies, and the Scriptures cannot be
broken, but this in no way exculpated the Jews from the
guilt which brought the dispersion on them. And thus,
while we are at liberty fully to admit that their dispersion
was occasioned directly by their guilt, we are equally at
liberty to maintain that that dispersion was a part of the
Divine purpose, and was stated so in the prophecies of
the Word of God, And much importance rests upon this
for their dispersion is not the final part of the purpose
It is a part of the Divine purpose as an ulterior purpose,
and this is what the apostle alludes to; for, when he had
led us forward chronologically into the period of the
rejection of the nation while the "election" is beloved,
that is, when he has led us into the Gospel period, the
period in which we are still living, he proceeds beyond
that period. I say again, it he cut off his subject there—
if he merely led as on the time when Israel was rejected
and scattered abroad among the nations, taking no further
notice of them—if the prophecy which told of their dis-
persion had gone no further, and if the Apostle, in
hailing the fulfilment, had gone no further, we would
be at liberty to go no further, and we might then
, treat them, as many do treat them, as a nation

LIVERPOOL, T ESDAY.

Scattered abroad on the face of the earth to be converted
like all other nations, if possible, but without any entail
of any peculiar design of God concerning them in the
future eyes of the world. Now, what I consider, my lord
and my Christian friends, an enlightened judgment to
consist in is that, instead of leaving the Jews in that
condition, we shall follow him in the language of the
Apostle beyond the present period of the world's history.
During this period of the rejection has been brought
salvation to the Gentile, and here is an extraordinary
principle involved. Why could not both stand
together ? Why should the Jew fall, in order
that the Gentile might rise? Whatever we may
think of the principle involved here, it is involved.
There was some marvellous reason for this, that
through their fall salvation should come to the Gentile.
It has come, and they have fallen. Now mark how the
Apostle proceeds. After enlarging on that period he
addresses the Gentile churches and warns them not to
be conceited " I would not have you ignorant of this, lest
you be wise in your own conceits, that blindness in part,
hath happened to Israel until the fullness of the Gentiles
be come in." He speaks of this after their rejection,
which led the way to the Gospel coming to us, and now
he tells us it is not full, neither is it final. Blindness in
part has happened to them for a particular period, and
then will Israel be saved. As it is written, "The Redeemer
shall come to Zion and turn away ungodlines from
Jacob." On the force of the chronol gical arrangement
of St. Paul, I ask you, then, for an enlightened judgment
on the position he gives this prophecy—that it is still an
unfulfilled prophecy. He places it after the rejection of
the Jews. He places it after the call of the Gentiles, and
he invites us to look forward to that period when the Jews
shall be recalled. During all this time while cast among
enemies as here as concerning the Gospel they are still
beloved he tells us. As concerning the Gospel they are
enemies. Who ? Who are enemies ? Not ;the "election"
who are' beloved. They are friends—Paul was one of
them. Who are enemies? The "rest "—the notion.
As concerning ti e Gospel they are enemies for our
sakes. Does that• describe the present period ?
Surely it does. I'll a. what more, as touching the
" election ?" Here the " election" means the purpose of
God, concerning the nation ; in the 7th verse, it means
a remnant oet of the nation turned to the Gospel. Here
it means the divine purpose concerning the whole nation ;
and so they are enemies as concerning the Gospel, and
are still beloved, as touching this election. My Lord, I
do, designedly and earnestly, invite the serious and devout
attention of all my friends, and especially I would take
the liberty of saying so to my reverend friends present to
this : Does the beginning of this verse describe the
present period, or not—as concerning the Gospel,
they are enemies ? You would say it does describe the
present time, while, during that same time, as touching
the election, they are beloved ; so that the Jewish people
are still beloved of God; and this agrees with the lan-
guage of the prophets—" I have given my soul into the
hands of her enemies." I am afraid that I would weary
you were 1. to read to you the Scriptures in connction
with this portion of the prophecies, but I will ask you to
read them for yourselves, and particularly I will ask you
to reakin the light of the exposition now given of this pas-
sage—the 26th chapter of Leviticus. Make a memorandum
of that and read that chapter. You will find the prophecy
in it of the distress the Jews endured at the siege of
Jerusalem when they eat the flesh of their children. You
will find the description in it of the miseries they endured
in their dispersion among various nations of the earth
from that day until now, and you will find the description
in it of their national repentance—their accepting of their
punishment—their acknowledgment that they walked
contrary to God—their perception that God has walked
contrary to them ; and you will find that when they are
brought to that state of mina, the Lord; in tender mercy,
says to them, " Then I will remember my covenant with
Jacob, and my covenant with Isaac will I remember.
And my covenant w th Abraham will I remember, and I
will remember the law; and I will neither thoroughly
destroy you, neither will I break my covenant that I
made with you. I am the Lord.' So concerning the
Gospel, they are enemies for your sake; but as touching
election, they are still beloved for the Father's sake.
Now. we cannot lose sight of them as though they were
to be counted like any other nation ; and why ? Because
God has not lest sight of them. The true principle of
real holiness is conformity to the mind of God.
If love to that nation be a part of the divine mind, we
lack one of the great principles of sanctification if we
lack love to that nation. If the mind of Jesus be set on
them in love, and if the mind that was in Jens be in us,
then we shall love them too. And while we admit their
guilt, while we feel their perverseness, while we mourn
eve- their hard-heartedness, while we see that they have
walked contrary to God, and that Ile, in awful judgment,
has walked contrary to them; still we shall feel that
for some mysterious purpose—for the manifestation of
enduring grace—of long suffering mercy; they are beloved
for the Father's sake That does not mean that blessings
are conferred on men who do not repent. It means that
the blessings which God promises, He promises without
changing His mind, and that having promised, He will
perform His promise. It is time then—and my reverend
brother who addressed you now was right, at least I am
firmly persuaded he is right, when he told you that this
subject pervades the whole economy of God's manage-
ment of the world—that it is the key that runs
through the whole. if you will look before the
time of Christ, how they stood relatively with the
world—Lir you look after the time of Christ how they stand
relatively with the world, and if, in the light of prophecy,
you look forward to the time and how they shall stand
after the advent of our Saviour, you will find this subject
pervading the. Book of God and the history of the world.
From the days of Abraham to the days of Christ, how
stood they ? They were the only repository of the true
knowledge of the true God. Darkness covered the earth
—gross darkness covered the people. The guesses of the
heathen philosophers on the subject are indecent and
absurd. Professing themselves wise, they became fools,
and turned the image of the incorruptible God into the
likeness of corruptible man—of birds and beasts, and
crawling things. But " in Jewry was God known—His
name was great in Israel." There was true worship.
There did true light shine from heaven. There, on the
mercy seat, behind the veil, the true God manifested him-
self. They were at the same time the " salt of the earth,''
the preserving shield protecting the whole world during
that period ; for within that nation was the predestined
seed of the woman in which all the nations of
the earth were to be blessed—the seed of Abraham
to be transmitted from father to son in the
tribe of Judah, in the family of David, to be taken in due
time into the substance of a virgin of the house and
lineage of David, and united in the person to tile son of
God. That seed was the salt of the earth. There was
the citadel impregnable to the powers of Hell, because
there was the predestined place of the God of man. There
was a tribe there, and in that tribe there was a family,
and in that family was the flesh, and Satan triumphant
everywhere else, leading tribes of heathens captives to
his will, filling them with cruelty—Satan triumphant
everywhere else, was compelled to feel that there
was an enclosure in Zion into which he could not
penetrate. (Applause.) During that period, too. they
supplied the key to what may be justly called the
divine politics of the world. For their sakes
kings were raised up. For their sakes kings
were put down. God had a controversy with the
nations in behalf of Zion, and his dreadful judgments
inflicted on the earth are chaunted in his praise, because of
his mercy to Zion—because -Israel was his first bride, higher
than the kirgs of the earth. He cast Pharaoh and his hosts
into the Red Sea, for his mercy endureth for ever. He slew
mighty kings, for his mercy endureth for ever ?" Where is
the mercy ? It was his mercy to Israel. It was the same
with the celebrated Assyrian. He was a rod in Jehovah's
hands. He brought him to chastise the hypocritical nations
of Israel, and when the Assyrian came up, not intending to
execute God's righteous judgment, but to magnify his own
triumphs, and deal with Zion as he had dealt with other
countries, then the Lord God of Israel spoke and said to
Isaiah, 4. Go and tell Hezekiah not to afraid, for I will put
the hook into his nose, and the bridle into his jaws, and
will send him back by the way he came ; and he
shall not send 'an arrow into the city, or build a
bank against its walls, for I will defend thee—eity, and
keep it for my own sake and for my servant David."
Now, all this I say is a key to the history, the real philoso-
phy of history, tor all the potentates of the earth in that
day and in our day, are bat rods in the hand of God where.
with to execute his judgment. What else have all the
potentates been ever since? Sinee the Roman authorities,
the Roman powers which overthrew India, what heve been
all the Charlemagnes, and Louis, and Edwards, and
Henrys, and Napoleons, but rods in the hand of Jehovah,
with which he executes his purpose, and when he has done
his work with them he lays them aside ? This is a key to
the history of the world, and the true key by which the
statesman (right to unlock the secret meaning of his history
—and, my lord, I venture to say, that if a school of that
kind were instituted for our young statesmen, where they
would not waste all their time over Delahoe and Hallem,
and other wise men, who do not look so high as God, but
only look to the second cause, and who, with all sagacity,
looking no higher, leave the first great cause untouched— I
say, that if a school of that kind were instituted,
and our young statesmen were taught to look to
the hand of God in the management of the
nation, we should not have, many of the errors of
statesmanship we have had. (Hear, and loud applause.)
The Jewish nation stood at that period in relation to the
world as a witness, a witness for God. And now, since
the promulgation of the Gospel, the position she has occu-
pied has been that of an outcast to make room. She is an
outcast that we should have room. I need not eulogise upon
this. While she is an outcast, an election in her may be
brought tows—and it is to bring that out that our labours
are directel, if by any means we could save some. It was
Paul's earnest desire, when he knew the nation was rejected,
that by any means he might save some. He exerted him-
, self to promote Christianity among the Jews. The nation
was an outcast, the rest were blinded ; but the election did
obtain, might obtain, may still obtain, a blessing with us.
For that we aim. Of that you shall hear presently. In the
gathering of the election you will hear that action is going
on in London,
in Manchester, in various parts of the world, in
Jerusalem, in Constantinople,and in Prussia, in Poland. You
will bear the operations .of the Society, and I would have
you to understand that they are all designed for the collection
of the election to join in the unity of the Christian church.
None of these means can touch the nation—as a nation
Paul could not touch the nation, as a nation. He knew
that it was an enemy
as concerned the Gospel. Yet he
exerted himself to save some, Ile did not say, " They are
accursed of God ; and, therefore, there is no use in attempt.
ing to convert any of them." He did not say, " God has
promised to convert them, and there is no need for me to
make any effort," He said neither the one nor the other ;

and those who say either, do not agree with him. There
are some who will tell you, as I have often been told, that
the Jews are under a judicial curse from G )el ; and none of
our efforts can be of any use to them. They will say, " I
never yet saw a sincere convert from the Jews ; there never
was such a thing." On the other had I have been told—
" How vain and foolish are all your effaree about the Jews !
Ged will, himself, convert that people by a miracle in his
own time; and why saould you take any pains ?" Now,
my lord, we do not agree with either of these , and for this
reason, that. we find our Saviour, himself, who knew very
well that the nation was rejected, and wept. over Jerusalem
in the knowledge—who knew that it would give him
to be crucified—who knew that it would refuse
the further evidence to be derived from his resurrection
which ought to have been final—who knew it would
that the time would came when that people would
persecute his apostles even to the death—he knew, too,
change their tone, and instead of crying, " cruc fy
him, crucify him," they would cry, " Hosannah to the
Son of David, blessed is He who comes in the name of
'he Lord, Hosannah in the highest." (Applause.) He
knew alike their rejection as a nation, and God's purpose in
rejecting them as a nation—and what did he do ? He
prayed for them and preached for them. I have read of
the large Jewish congregation which he had assembled
around him. There were Pharisees among them, and doctors
of law from the villages of Samaria and Galilee, and some
from Jerusalem, and he was teaching them, and the power of
the Lord was present among them; and when we teach the
Gospel to a Jewish congregation now, the same power of
the Lord is present, ard the same happy success. You mill
hear of the success. You will hear some of our brethren
tell how Jews have been touched by the power of God,
which is able to heal them. The power of God, through
the Holy Ghost, could convey mu to the heart of the
hard, nel Pharisee such a penitent spirit that he
should cry ant with the publican " God be merciful to me a
sinner." The power of God, through the Holy Ghost, can
so shed abroad on man's view an aspect of God's judgment
of God's righteousness and majesty, as to exclude from man
every hope of acceptance except by an obedience perfectly
answering to the law of God—an obedience not to ha found
anywhere except in Jesus of Nazareth. That power can
give the Jew faith to embrace that righteousness and love
which prepared it for him. There is, then, hope that the
electiou may be gathered in, and that is an aspect of the
the case in which an enlightened judgment of the gr
cause before us limits the mind and attention, and feelings
of the Christian preacher to the ac'ion of the grace of the
Gospel upon the election. The election obtained—the rest
were ! They are enemies, and continue so until the
the time when the Redeemer shall come to Zion and turn
away ungodliness from Jacob. Then see how the
subjects connected will then gild and glow in the light
of former prophesy. Oh ! the glorious event. A new
strain breaks forth from the prophets. Then shall mercy
triumph over judgment—then shall the beautiful exclamation
of the prophets find their fulfilment when they speak of Judea
and Jerusalem as the queen of nations, when first dominion
should come to Zion, even the chief ruler over alt the
nations, for the hour should come, even the first dominion,
the kingdom should come to the daughters of Jerusalem.
Then it is when the last dreadful judgment of ;he Almighty
shall fall upon the earth, when hailstones and coals of fire
shall overwhelm the great apostate Babylon. When the
assembled !prosecutors at Armagedda shall be crushed—
then God shall have purified the atmosphere of the world
from all the taints of evil and the curse which fell on Adam,
and all the mischief of his descendants for generations cud
generations after him. Then, in the serenity which shall
ensue, the calm, the holy and beautiful new earth, to which
we all look forward according to the promise; then shall
yen ascend on the ton of the mountain, catching and re-
flecting the radiance, the lustre of the king himself throueh-
out the length end breadth of his ransomed possessions.
(Applause.) Then, and not before, shall man learn war na
no more. Then the ploughshare shall be instead of the
spear. Then it is that every man shall sit under his own
vine and under his own tig,tree, and learn war no
more. Then shall the beautiful propheei'e have their true
place and true fulfilment, which it is vain to attempt to
apply to the present time. They must he distorted or
dislocated ; they must he neutralised before they could he
applied to such a world of misery, contention, and disunion,
as that which we for the present inbabit. (Applause.)
But the time is come, and shall come. Lit up your
head, oh, you children of Zion, and wait for your king.
He has promised he will be ready. My Lord, I ought
'o be ashamed for having occupied so much time of this
meeting this evening, but I really do feel anxious on this
subject, and I hope that I have not altogether failed in
presenting what I did wish to present, a Smiptural argu-
ment for this one particular point, that I want our friends
to recognise. I want this point, I say, brought before
the minds of our brethren, and especially our reverend
brethren, that the apostle does not dismiss the Jews on
their fall without further notice of what is to come to
pass for them afterwards—that he does not treat them
as other nations, as though they were now amalgamated with
the heathens, but that there is a future—a special future
in the Word of God for that special people. And I believe
that that special future connects itself in a special manner
with the prophecy concerning their king, and that all the
efforts in the direction of an improved state of society are
but the aspiration of the human mind and heart after the
coming of the king as those that were before us longed for
the coming of the righteous one. The world is sunk in
wickedness. There is a longing for a deliverer. The
world is mad with anarchy. There is a longing for a king
—a longing for government. Can the people govern ? Can
the sovereigns govern ? ('an we get rid of despotism ? Can
we have liberty without license ? Can we have a right
government at all ? Men's hear a are moved—men's
aspirations are excited. They are longing for they know
not what. He comes into the world's wickedness as the
righteous one. He will come into the world's lawlessness
as the royal king over all—God bless him. (Loud applause,
amid which the rev. gentleman concluded.)
The Rev. Mr. Ayerst then came fora ard to propose the
next resolution, which was to the effect that the society
difficulty,
cdeserving a
because
if
ethtehesuoppperoarttioa
nn do
f t sympathyheb body
dy of
wastheso
p large,ubli
c.
He said he laboured under what he might call a pleasing
and the mode of operation so large, that it was beset with
difficulties; and it therefore became a pleasing duty to
get over the difficulties. (Hear, hear.) It had pleased
God to open a great field before them, and he would fain
speak to them of the work they had done, and of what
they were doing. He would fain speak of the work done
in Jerusalem. (Hear, hear.) They had planted the
Gospel there, but, they had great difficulties to contend
with, and he would relate one of them. One of the lost
children wished to he baptised, when he was opposed by
Rabbi, who said if the man were baptised he must kill him.
Kill him ! said the Missionary, why shouleyou kill him ?
n Why because," replied the rabble, " If be is baptised
he becomes an idolater." " Oh, no," cried the Missionary,
"he does not." " Then I want to know what idolatory
is?" And then he alluded to certain facts in reference
to religious worship, with which they were all unfor-
tunately too well acquainted. (Hear, hear.) Well, they
went on, and by perseverance and God's blessing, they had
now a hundred baptised converts there ; they had
also their church in that city. (Loud cheers.) He
would fain tell them of the house of industry
that they had there, where the persecuted sons of
Israel were sheltered and taught useful trades. He would
fain tell them of the progress they had made in Prussia
and heard from that to the banks of the Euphrates, for they
had planted the gospel there, (Applause). He would fain
tell them of their labours in Africa, for in Morocco there
were 300,000 of the poor children of Israel—it was a large
field whereon to work, and God had crowned their labours
there also. (gear, hear). There were 80,000 Jews in
Constantinople, and he fain would tell all that the Rev. Mr.
Sterne had done in that city for their spiritual welfare. In
speaking of these places, he could also speak of London,
and the success that had attended their labours in that city;
and he could come nearer home, and speak of Liverpool—
(hear, hear)—and he could say that no later than Friday
last he had the happiness of meeting a heptised son of
Israel. (Hear, heat). He would fain speak to that assembly
of his own experience in Germany and Poland, as he lead
the great privilege of preaching the Gospel in these coon-
tri,s. (Haar, hear). In the first place he would soy a few
words in reference to Berlin, and in regard to the late
Frederick William the 3rd, who had done much to prepare
the way for the preaching of the Gospel to the Jews. He
(the rev. speaker) had preached in that city for three years,
and had the happiness to say that he had now 200 adherente.
There were forty-three in the church. (Hear, hear.) Yet
he felt all the trials and difficulties these bad to undergo
from many who were prejudiced against them, and from a
variety of other causes. He would confess that sometimes
he had a feeling amounting to dispair ; but he struggled on,
and thank God was successful, because he felt confidence in
the support and succour in the power of our Ssvionr, who
had said, "all power is given to me in heaven and earth,"
and lie was rejoiced in the Lord at his great success.
(Cheers.) There was a wonderful change in that city from
100 years ago—the Jewa were then excluded from all
authority and power, and even from speaking any language,
yF,readsertichke,
but a jargon of German, Hebrew, and a mixture of other
language. They had no books, and it even was accounted a
crime for any of them to read. All their books of accounts
thgvi.eTt3eeahi
teyhsnhee;
ee
other W
mesasielyv
sn (not t
prince—Frederick,
r n
ce le e
were kept in the jargon alluded to, and they were altogether
God to raise up three men in Berlin, who, under Divine
in the most forlorn cocemnlweldojda.eiwneitlidwietAoaesnllryt, .ltnejhoroii
nysyrlget
awdha had, however,
odrie writest e
pG.. e
rpmlAeai pleased
se
ie. dns
Providence, cleared the way for
fathretointpraovdeuctthioenwoafytfhoer
name was sometimes called) taught the Jews to use some
Gospel of the Lord
intelligible
gtasoni
eemde
anoe even
proper
di. greatery me,
ems snpsaet seny sometimes °pl hrce blessings.o protected
halel eaccedgi ithe language
taughtadvanced
the Great ; and in some respects he was a
andtolerated(che Q then
P rJuesws
isat
professors
otrhsei
n faith
the these led to the blessings of
the Jews were now treated as 'citizens; and ho tries
confess that when he was thbre, some weeks ago, he was
en . t
not prepared to find not less than two hundred pro-
and other sciences, and all of the scattered flock of Judea
icritiußr ect n.
besides (H e (Hear,
ies
shear.)ors
of
nfTl
andweer:eami
ewerel
odficitrathe:
—(hear, hear)—and he knew they were all true to the
gospel of Jews. He went on to speak
institutions in Berlin and other places, and said he regretted

what v

. . . „. • •
very much that time would not permit him to speak in the
manner he wished, nor as elaborate as he could desire. lie
was sometimes asked what he thougist of corm
and a friend of his used to answer that
good, and benevolent, and true believers, onu uc c
his nano to that of at least 200 of the house of tit!
were Wit,,esses to G. of 'the Power
lie only mentioned Berlin, without
th.ousands of cons

ted Jews, autong'
, and (

found Iliwyers,' phyiicia
He would not detain them w

gard to that place, but would

sounG of Br

t they c

3. Jews ?

er fact=,' v

Ce procee I

not so large as that at Berl

was 'a unit
nra

'
had been made at that place was astonishing; and he was
deligaued when he visited it. Pu're many of their Israel
brelterti lad been converte,l, and the happiest results had
ensued. s would allude to' one instance of a dear fern.lle
friend, who had expired after receiving full baptism. ne
was well acquainted with her, and could not do better to
the meeting than give her last words; those words were
the moat touching.he had ever heard—they were, " With
my beggarly righteousness, I can never appear betorc
God, the &lost High One."

ss that

It was s:,

rOSRI ve--

so true--(hear, hear)—for. what was their riehteousness
about them after they had left ill s world—it reminded them
of the truth. Poor Mrs. Landon went on to say, " I cannot
appear to meet the lerost High One who shed His blood for
me. I have done some good things, which are called good
works." He (the speaker) would mention some of the good
things which she had done in the coarse of her time. She
had lived in Austria, and had received a moat-liberal educa-
tion. After that she came to reside in this conntrt, with
D r. Ho wney, by whom she was much respectf d and esteemed,
so much so that he actually took her to be the instructress of
his grand daughter. After that her health was such that
she had to return to Bres'au, and was every where
received with the greatest kindness. For the purpose
of showing the great esteem in which she was hell, not
only in this country, but in her native country, he did
not mention the fact to exalt her, for the esteem she was
held in before mankind, was nothing as
.to the esteem she
would be held in before Gad, but merely mentioned the
fact, that she was much respected by King George-111. and
when the princesses of that monarch began to get too Old to
see to read their favourite Garman authors, she was in the
habit of reading to them. This dear and good woman went
on to say—" I know that lam not justified by this—l know
it perfectly well. For if Christ had not died for me, I
must have been condemned for ever." He did not know
how his hearers might feel, but for his own part he felt
delighted that the works of the Lord their Gad should have
such an effect on the mind of a female who could, on her
death-bed, give expression to such sentiments. They should
return thanks to Almighty Gel that such a reaction had
taken place in the hear t of any person, for it was a reality
that could only have been accomplished by divine mercy.
He would not detain them with many observations more,
because he must hasten on; but be could not leave them
without saying a few words about Posen. Posen was the
chief town of Poland, and fell to beet part of the Prussian
division alter its d'smenaberrnent. He would not say a
word relative to the division of Poland, as to whether it was
right or whether it was wrong. Oa that point it was not
his province to touch, but there was one thing that he did
know, and that was, that Prussia had gained greatly by the
change. lie alluded to the establishment of Protestant
sehous and universities. It was a source of much
gratification for him to say that at the present time there
were upwards of 60,000 receiving a substantial education in
that place, and the schools had been found to be a great
blessing to all. With regard to the school at Posen, he had
one pleasing little piece of information to impart to them.
When he visited those schools on a previous occasion, he
did so very unexpectedly. The teaehers did not know that
he was going to visit them, nor did he himself know that
he could examine the children. however, he went in, and,
of course, all was cwfusion at. his unexpected nit, He
obtainei leave to examine the children, but, before doing so,
he told the teachers not to be confused, bat to go on
just the . same as if he was not nrrcerit ...a

to commence j'ist where

he eu tered

V6V,they did

rccollection, they were then reidin2
Acts of the Apostles, in whichis t
one little intelligent girl

nongst filo 10.

Nitheut th

ast h esital

GiGT)---," Oh, Christ was

born in BethElehem, and brought 'tip in IS,
called alter the place in which he lived st
time he heard the answer he did not take T.
but shortly after he wee o'

.zsreth, and he was
At the
notice of it,

country. lie
preached in ee morninee in the afternoon
should have liked to have had a little rest to have pre
pared himself for the duties of the evening, but the olergt
man said to him, in the afternoon, " Well, nog.,
go and see my Sunday schools," and he accordingly went
Well, all of a sudden, he thought of the litele Jew girl at
Posen, so he put the same question to her, namely, " Tell
me what a Nazarene is?" For some time he had to wait
for an . answer; at last one of the children called
out, Jesus was born there." Another child who
stood next to her said, "No, he was born
at Bethlehem," and for some time they kept it up, not ono
knowing which to answer. He told them to consider
before they spoke; and, after a little time, he told them of
the little Jew girl at the school in Posen. He then
expressed it as his opinion that the children of the school
at Posen were much better educated than they were in
any other schools, and that the system of teaching them
was far better than at any other. Before he left that part
of the subject, although he knew he must hasten on, he
would briefly refer to what had taken place on his last
visit to Posen. As usual, he went to examine the children
but there it might be said they expected him, and had, therefore, prepared themselves. Ile had examined them through certain chapters in Luke, Mark, and John, and
the answers they each gave was most satisfactory.
After
they had done that, they sang several hymns, and then
he thought they were going home ; but, instead of that,
there was quite a tumult in the place—they all flocked
round their teacher, and held out their hands, and he was
very near being angry with them. But, instead of doing
so, he asked the teacher what it was all about ? and he
could assure them, that he was not prepared for the
answer he received. It was this :—I am in the
habit of allowing those children that are good
to take home with them at the dinner hour a German
bible, and they bring it back with: them on their return.
He next asked how long it was they hail the loan of the
bible ? and was told it was only for en hour and a half,
atca9ortnirud,ol
ndaognunsdttooyt ftebhtetethm7haeetaitdroti ianmgexe
oti tech:"t
mthol aoogrdae, tttohoi
atgfne
eti
atvh.ne
oHefierrsaaostnahtauharaat
et
dqs tuhhaoherriyi
: s
time was so great that a perfect tumult was created
hearers that he looked on those children with
reverence. For his own part, he should be sorry
to try the same experiment in an English school -if ho did. he feared that there would
tk; looks quite the reverse of pleasure, at having such an
offer made them, and he did not believe that he should
get more than half a dozen to aecept the loan. He then
alluded tole, conversation he bad beard with-two children
at the school at P. .;en. The one child said, " I think the
devil should have knelt down before Jesus," when the
other child'replied, "that she did not think so at all, as it
could not be expected that he should do so. when there
were so many others who abstained from doing so." This
was a very cheering view to take of the matter, and was
the source of much congratulation; but, they were not
always so prosperous, nor were their efforts always so
successful. There was another place, to which he alluded,
where a young female had resolved to renounce the Jewish
religion and to be baptised. In this she received eery
opposition from her p 'rents and relatives, but in Prussia,
there is a law to the.effect that any person above the age
of 18 is allowed to choose for themselves, and;Therefore,
she resolved to be baptised:. It so happened, that at that
time the pastor was from home, and she had no friend but
the schoolmaster, 'who, with the aid of the policeman, sent
her off to Berlin, where she was bapti,ed in the true fitith.
But this act was wrongly construed, for one of the Pm imp's
had said that it was wrong of them to force a young
against her consent. That was stating that which •N, AS

in a large toast
the

Ted in d
in thi3
nd

sing a co

vou must

noree dwo the
get e
Cole.''
mu synagogue,
: .
where werehiscome,
i omm time
atel
sermonh home.ee bg
heardujteheardwrsawtylihsioeaasn'ytessialtoaywvtieneemn:eritti.ah,tba, t which
not true, for the girl was not foreelvdebi,seijt
the parties
but, had arrived at that age
to what religion she pleased
..
oppositions, still t,ll,ioarak
are
es ptorlodsptehrianttheH jesnscanat.i.l
alluded to the great opposition that the society had to
contend against by the Jews ; and, as an illustration,
opportunity of
mentioned a fact that, when he last visited the place
that he
he knew that
where Bishop Alexandetrhartesidheed,ishe
not
teut to several
hous.s which he had before visited, and was refused
admission, atlthheonuwg
him, he laid
he
went ot thi et
timeto say thought the vener-
e had the o
iithesn
he knew to he
in the lattec,part, or
preaching ' in the
should have a great many
Jews
, church,
htao.
o,yo
hearandkuihn knowing
Icp.before them the whole truth of
Jesus. Having again a
he had made, he briefly poi o,tss2d for the hurried remarks
society met with at a luded.tos the opposition that the
_ anzic, and concluded by saying
upon the whole, he thought that their works .had been
much blessed, and exhorted them to go on. and. persevere
in it, and then they would find that - their labours would
not. be in vain.
The Rev. Mr. Seaton rose to second the resolution, and
was warmly applauded. He said he had several oppor-
tunities of addressing such assemblies, and would have
that pleasure to-morrow (this day), and therefore at that
late hour he would not offer any further observation, but
merely second the resolution.
His Lordship then put the "resolution, which passed.
unanimously.
The Rev. Mr. Tucker then rose to propose a resolution
appointing
a committee for the next year, and read the
names; and the motion being seconded by the Rev. Mr.
Lowe, passed unanimously.
His Lordship then offered np a prayer, and the meeting
separated at nearly ten o'clock.

permiitt

vithstanding those

TUB NEWPOUBDLAND TELEGRAPH LINE.—We are
now in telegraphic connection with Baddeek to
Cape Breton. The line from Baddeck, to• New York, via
Pictou, St. John's, New Brunswick, Portland, and Boston,
is now nearly completed, and it is expected that regular
telegraphic connection between this city and the 'United
States will be opened about the middle of this month.
The submarine cable, 85 miles in length, between Cape
Ray, Newfoundland, and Cape North (Cape Breton),
which was laid down last summer, is found to offer no
impediment to the telegraphic current..—St. John, pope%