The Liverpool Standard and General Commercial Advertiser.
Liverpool, Merseyside, England, 1838-10-02 00:00:00

SERMON OF THE REV. DR. WOLFF ON THE
MILLENNIUM.

PREACHED AT ST. JUDE'S CHURCH ON THURSDAY EVENING.

On Thursday evening last, the Rev. Joseph Wolff, LL.D.,
preached a sermon at St. Jude's Church, ou the Millennium.
As the reverend doctor and extraordinary missionary is nu
common man, and, as the subject about which it was an-
nounced he would preach is one not often enlarged upon by
our elergy, we were induced to attend and take short-hand
notes of his sermon. 'We do not at all regret our labour at
having done so. It is an extraordinary powerful collation of
Biblical authorities and predictions, and affords much food•
for thought. Without further comment or preface, as we
heard it we lay it before our readers.
The Rev. Doctor commenced :-1 have taken fur the sub-
ject of my evening meditation the 23rd chapter of the 2nd
Book of Samuel, from the 2nd to the sth verse.
" The Spirit of the Lord spake by me, and his word was
in my tongue.
" 'rhe God of Israel said, the rock of Israel spake to me;
He that rarest over men must be just, ruling in the fear of
God.
" And be shall be as the light of the morning, when the
sun riseth, even a morning without clouds; as the tender
grass springing out of the earth by clear shining after rain.
" Although my house be not so with God; yet he hath
made with nee an everlasting covenant, ordered in all things,
and sure; for this is all my salvation and all my desire, al-
though he make it not to grow."
First of all I will give here a literal translation of this
text, of the 3d verse, as it is translated by a most celebrated
Rabbi, whose translation has been adopted by the eastern
churches, by the Syrian church, and by the Chaldeans, and
also confirmed by Ephraim Serus. It is translated in this
manner. (If there is here a Jew, he will be glad to hear it so
confirmed.) "The God of Israel said, the rock of Israel
spake tome, He that ruleth in Adam's form must be the
just une"—in humanity—in Adam's form must be the just
one—" ruling in the fear of God." The very text at once
establishes the doctrine which I intend to advocate this even-
ing, namely the doctrine of the personal, visible coming and
reigning of our Lord Jesus Christ here upon earth. Perbon
Jonadan translates it in this wav—" The God of Israel said,
the reek of Israel spake to me, 'He that ruleth in humanity,
must be the just one, namely Malca, the redeeming Messiah."
Before, however, I go on to improve this more, and to give
my further improved on this important subject, you will per-
snit me to make some preliminary observations. Only a few
days ago I was in the country with a most intelligent man.
Ha told me, " What ! How is it, that no man of note, of
real talent, ever advocated the doctrine, either the belief in
the natural restoration of the Jews, or the personal reign of
Jesus Christ ?" Well, I acquainted him with Bishop Kellar;
he was not satisfied. Bishop Newton; he was not satisfied.
Then I said Butler—Butler's Analogy. He at once told me,
" I have read Butler's Analogy six times, and I have never
found one single word either about the restoration of the
Jews, or anything that can lead to the belief in the personal
reign of Jesus Christ." And I have Butler's Analogy here.
And he told me—" If you will show to me, I will at once say
vou are right, and if not I will doubt the correctness of your
recollection." Now I have just written out the whole pas-
sage on the subject, where he speaks—in page 371 to 375,
Oxford edition, octavo—where he distinctly speaks of the
prophecies with regard to the extension of the Jews and the
loss of their kingdom; and then he goes un—" That as seve-
ral of these events seem, in some degree, expressly to have
verified the prophetic history already ; so likewise they may
be considered further, as having a peculiar aspect towards
the full completion of it"—now mark—" as affording some
presumption that the whole of it shall, one time or other, be
fulfilled. Thus, that the Jews have been so wonderfully
preserved in their long and wide dispersion; which is indeed
the direct fulfilling of some prophecies"—mark, only of
" some prophecies"—" but is now mentioned only as looking
forward to somewhat vet to come : that natural religion came
forth from Judea, and spread in the degree it has done over
the world, before lost in idolatry; which, together with some
other things, have distinguished that very place, in like
manner as the people of it are distinguished: that this great
change of religion over the earth was brought about under
the profession and acknowledgment that Jesus was the pro-
mised Messiah : things of this kind"—now mark—" things
of this kind naturally torn the thoughts of set inns men towards
the full completion of the prophetic history, concerning"—
what ?—" concerning the final restoration of that people;"
—and more, which he must think has not yet been fulfilled,
namely—" concerning the establishment of the everlasting
kingdom among them, the kingdom of the Messiah; and the
future state of the norid under this"—so he did not say he
believed anything like an annihilation of the earth—" under
this sacred government. Such circumstances and events
compared with these prophecies, though no completions of
them, yes would not, 1 think, be spoken of as nothing in the
argoment, by a person upon his first being informed of them.
They fall in with the prophetic history of things still future,
give it some additional credibility, have the appearance of
being somewhat in order to the full completion of it."—Now
here is the testimony of a man who is generally acknow-
ledged as one of the greatest reasoners that ever lived.
Now there is, however, another consideration with regard
to this doctrine which ought not to be passed over with
silence; namely, it is taught, the Scripture is the only rule
of our faith. A believer, a real believer, and especially a
faithful member of the Church of England, will at the same
time consult the opinion of the Church, and what has been
believed in the first ages with regard to this doctrine; whe-
ther anything in the Church militates against it. or may
rather be interpreted in favour of that doctrine. Well, now,
first with regard to the believer of the Church of England.
Let us go at once to this prayer for the dead, in the burial
service: these words—" Beseeching Thee, that it may please
Thee of thy gracious goodness shortly to accomplish the
number of thine elect. and to hasten thy kingdom." To
hasten thy kingdom. What kingdom? Merely a kingdom
in which the souls are happy ? No; a kingdom " wherein
those that are departed in the true faith of thy holy name,
may have their perfect consummation and bliss, both in body
and soul"—in body and soul—" in thy eternal and everlasting
glory." Some other observations before I go over to the
subject itself. Lately, in Egypt, there fell in my hands
some of the writings of a most ancient Rabbi, by which I
was very much struck. The name of the Rabbi, is Rabbi
David Peosimra. He says—" During the timer of Jesus
Christ, there were two parties amongst the Jews : one
party (of Jesus of Nazareth, as he expresses himselt)—one
!mix, atajdipound the cteTters regarding the suf.
those who understood the prophecies literally became
his followers, because they saw them fulfilled." My dear
friends, I confess I tremble often when I so see so many, who
just are contented with the superficial knowledge of that doc-
trine, that that may he one day the case also when he comes,
that many will not believe, for they have taken the thing
" spiritually," as he calls it. Now, let us investigate a little
more this doctrine. And coming from Christ, there is not one
single passage in the whole of the Old or New Testament,
which conveys the idea of the spiritual reign. Over the whole
Bible, not one single passage, I repeat it; but, on the con-
trary, it shows forth the personal visible reign of Christ.
Now, try to deny one single proposition that I will now lay
before you, or to disprove; Christ was united to the threefold
office of prophet, of priest. and of king. It is true or not. As
prophet, has he not been visibly and personally manifest,
and " spoke as never man spake ?" And there is a multi-
tude were around him—they saw him. And when he pre-
dicted—as to his prophetic office—the destruction of Jerusa-
lem, and his future coming, they also saw him as prophet.
As priest—as high-priest, he sacrificed himself upon the cross
visibly. There he stood; around him were his mother, and
the centurions, his enemies; and the thieves also, and the high-
priests, WllO saw him. This cannot be denied. And thus he
was predicted as king. He has been anointed, but has not
yet executed his kingly office in any way whatsoever. There-
fore, would it not be most absurd to say that he will not as
substantially and as visibly manifest himself as king? and
as he manifested himself as priest and as prophet ? Can this
be denied? Well, now, it is a question. What can we find
first in the Old 'testament ? That he is revealed as a visible
king. This every one will admit. For instance, let us go at
once to Isaiah, in the 9th chapter and 7th verse. In the 6th
verse he was expected as a child—" For unto us a child is
bum; unto us a son is given." Now it is so. The Christians
are so very glad to the Jews to show it them. Now, you see
how literally this is fulfilled. And what he is also called is
literally fulfilled :—" the wonderful Counsellor,' the mighty
God"—all literally
fulfilled. Now, go to the 7th verse •'
" Of the increase' of his government and peace, there shall
be no end." Where? "Upon the throne of David, and
upon his kingdom." So he shall sit upon the throne of Da-
vid, and upon his kingdom. Now, compare with this text
the 102a,l Psalm, in the 16th verse;—" When the Lord shall
build up Zion." At that time "he shall"—in Hebrew—" he
shall be visible—manifested visibly." You see the force of
the word—" in his glory." So we see here that he is mani-
fested continually as a king, sitting upon the throne and
" visible." More : go further, to Jeremiah, '23rd chapter.
" Behold, the days conic. s.aith the Lord, that I will raise unto
David a righteous branch." So here he is a branch: as a
descendant of David he is to be raised; and for what pur-
pose?—" As a king." As king that branch "shall reign
and prosper." So it is all a visible thing—a corporeal thing
—a bodily king, here made. Now, You see, so that it is im-
possible to give to this any thing like a spiritual iaterpreta-
tion. Further, that this is the Son of David—this branch of
David, cannot be meant in any way in a spiritual manner.
Go to the Romans, where it is explained. In the Romans, in
the Ist chapter to the Romans, in the 3rd verse—" Concern-
ing his Son Jesus Christ, our Lord, which was made of
the seed of David,"—Only spiritually ? No, never : it would
be heresy to consider it so, but—" according to the flesh."
Now, go, besides this, to ie Acts, in the 2nd chapter and
30th verse, by which you will see positively and absolutely,
that he cannot sit upon the throne of David according to
the spirit—that that is altogether impossible according to the
spiritual interpretation. "Therefore being a prophet, and
knowing that God had sworn with an oath to him that of the
fruit of his loins, according to the flesh,"—now mark, not
according to the spirit, according to the flesh,—" he would
raise np Christ,"—for what purpose? Would it not be ab-
surdity to say—and would it not be a down right addition to
the word of God, and a complete contradiction—he raised up
Christ according to the flesh to sit on his throne spiritually?
Where is it said? Would it not altogether be most absurd
to say "he raised him up according to the flesh, to sit on his
throne spiritually ?" I give this to your consideration. When
Trypbo wrote to Justinus Marco—the book was translated
into German and into English by the Bishop of Lincoln—the
Jew asked him " In the 53rd chapter of Isaiah, does he sit on
the throne of David?" Justinus Marco said "We believe
he shall sit on the throne of his father David a thousand
years." Trypho asks hiin, "Do you assert this only to catch
me, to make a Christian of me, or is this your real belief ?"
And Justiaus Marco says, "he believes it is the belief of the
whole church • and he declares all who do not believe it to be
heretics." Clements Alexandrinus declares "heis to sit on
the throne according to the flesh," and adds that "the church
fell into decay the momeut she lost that expectation of the
future corning of our Lord Jesus Christ, visibly and person-
ally." From that moment the church decayed. This is the
word of Clements Alexandrinus. And let us see a more de-
cisive text with regard to the visible reign and coming of
Jesus Christ. Let us consider the first chapter of the Acts
from the first verse—"the former treatise have I made, 0
Theophilus, of all that Jesus began both to do and to teach,
until the day in which lie was taken up, after that he through
the Holy Ghost had given commandments unto the apostles
whom he had chosen; to whom also he showed himself alive
after his passion by many infallible proofs, being seen of
them forty days"—now mark—"and speaking of the things
pertaining to the Kingdom of God." Now, if a person
speaks, and especially our blessed Lord and Saviour, the Je-
hovah—the eternal Jehovah, for forty days, with his disci-
ples, they must have understood him, whether he means
anything like a reign, or re-establishment of the Kingdom of
Israel, and his reigning there, or whether he will carry them
altogether all away into another region, as it is now believed
by many. Now let us see; he spoke with them forty days
of the things pertaining to the kingdom of God. "And
being assembled together with them, commanded them
that they should not depart from Jerusalem, but wait
for the promise of the Father, which. he saith, ye have
beard of me. For John truly baptized with water, but ye
shall be baptized with the Holy Ghost ;" here he tells them
what will take place " not many days hence. When they,
therefore, were come together, they asked of him saying,
Lord, wilt thou at this time restore again the Kingdom to
Israel?" Of which now let me give you some example.
You are here; I come here and ask one of you, "will you at
this time go to London," without having spoken at all about
it, would it not be quite nonsense? It is extraordinary to
ask you such a direct question without ever having conversed
about it. But, would you not tsll me, " why, how do you
come to this question?" So we see here from this direct
question, that his conversation about the Kingdom of God
must have had reference to this subject, namelL,,t herestora-
tion of the Kingdom to Israel. Now, if they
misunder-
stood him, and if he had never intended to re-establish really
ead visibly the Kingdom of Israel and the throne of David,
- would he not have told them, you are labouring under a mis-
take, and you have not understood me ? But, further; now

if I ask you—if I continue my simile, if I were to ask
you, " will you go to-day to London?" and suppose
you were to tell me " it is not your business," would you
tell me by this that you will never go there? or only that 1
have no business to know the time? Now, hear the answer.
" And he said unto them, it is not for you to know the times
or the seasons which the father bath put in his own power.
But ye shall receive power, after that the Holy Ghost is come
upon you; and ve shall be witnesses unto me both in Jeru-
salem and in all Judea, and in Samaria, and unto the ut-
termost part of the earth. And when he had spoken these
things, while they beheld he was taken up.." And now,
mark the circumstance. "And a cloud received him out of
their sight." This was the miracle by which he was conveyed
to heaven. "And while they looked steadfastly towards
heaven as he went up, behold, two men stood by them in
white apparel; which also said, Ye men of Galilee, why
stand ye gazing up into heaven? this same Jesus, which is
taken up from you into heaven, shall so come in like man-
tner as ye have seen him go into heaven" " Shall so come
in the self same manner," according to the Greek text. So
you have seen him go into heaven; they saw him go into the
cloud, and he himself says, " Henceforth ye shall see the son
of man coining into heaven"—the son of man, and that he
shall appear exactly in the figure of the son of man is proved;
first, that he went up as tie articles of the Church of England
teach us, in the figure of the son of man towards heaven.
And go to the history of Daniel, in the 7th chapter of Daniel,
and 13th and 14th verse, which I will also analyse according
to the original text. I saw in the night visions, and behold,
cne like the son of man"—here the grammarians say is k,
which means in the form of a thing—" in the form of the son
of man, came with the clouds of heaven, and came to the
ancient of days, and they brought him near before him." So
you see, he will also come in the form of man, as he went
up; besides this, where it is said in the 12th verse, where he
went up, it was on the Mount of Olives. Now go to the 14th
Zechariah, the 4th verse—" And then shall the Lord go, forth
and fight against those nations, as when he fought in the day
of battle. And his feet shall stand an that day"—where lie
stood when he went up, on the self same mount—" upon the
Mount of Olives." And in order that we may never have
any occasion to spiritualize this Mount of Olives, a geogra-
phical description of it is given as you find it in the map,
such as it is exactly now existing—" which is before Jerusalem
on the east, and the Mount of Olives shall cleave in the midst
thereof, toward the east and toward the west." So you see,
that in the self same wanner he shall come again. Besides
this, our Lord Jesus Christ himself fixes the time of his sitting
upon the throne of his glory at his second coming; so that at
present he does not sit upon the throne of his own glory, but
at the right hand of God the Father, as a priest according to
the order of Melchizedec, as it is in the 110th Psalm. Now
mark this too, he sits at the right hand of God his Father as
a priest; as the Apostle Paul in the 6th chapter to the He-
brews also tells us, "as a priest according to the order of
Melchizedec." Now, Melchieetlec was not of the tribe—of
any tribe of Israel; not of the tribe of Judah, and therefore
nut a descendant of David; and for this reason, by his sitting
at the right hand of God be has not at all renounced the ex-
pectation to sit in any way—either spiritually or literally in
any way, upon the throne of his father David; but at the
same time, as i said, he fixed the time of his corning—of his
sitting upon the throne of his own glory. I refer you first to
Revelations—to the 3d chapter of Revelations; I refer you
to the 21st verse. "To him that overcometh will I grant to
sit with me in my throne, even as I also evercame, and am
set down with my Father in his throue"—on the throne of
God. Now, and that he shall sit upon the throne of his own
glory at his coming, he said—he has most distinctly told us
in Matthew, in the 31st verse, in the 25th chapter—" When
the son of man shall come in his glory, and all the holy an-
angels with him, then shall be sit upon the throne." At that
time when the Son of Man shall coine in his glory, and all the
holy angels with him,—"then,"—at that time—" shall he sit
upon the throne of his glory." So we see, that he himself de-
clares distinctly, that he is not yet seated upon the throne of
his glory, though the anointed King, just as David the
type—the Father, is the type of his Son and his glory. He
was the anointed King of Israel by Samuel. But he did nut
enter his Kingly office until Samuel was slain, and so our
Lord Jesus Christ, the Son of David, though the anointed
King, has not yet entered his Kingly office, although Christ
shall be slain. For every proposition proved from the Scrip-
ture must be produced ; that throughout the Scripture his
Kingly office will only take place after the judgment over
his enemies, we can see throughout the prophets; see, for
instance, in the 32d chapter of Isaiah. Here we see it goes
on, in the 32d chapter, it is said first—there we see the judg-
ments, Oraroah—and then, " Behold, a King shall reign in
righteousness, and princes shall reign iu judgment"—at that
time when the judgment shall have gone over his enemies.
Besides this, go to the 2d chapter of Daniel, in the 49th
verse; after these Kings of the Roman empire have been
groun to powder, and then—" In the days of these Kings
shall the God of heaven set up a kingdom which shall never
de destroyed; and the kingdom shall not be left to other
people !" Compare with this the 7th chapter of Daniel, the
13th and 14th verses ; we also see that it shall take place
after the destruction of the Eastern and Western Roman
empire; then it goes on—" I saw, and behold, one like the
Son of man came with the clouds of heaven, and came to
the Ancient of days, and they brought him near before him.
And there was given him dominion, and glory, and a king-
dom, that all people, nations and languages should serve
him;" and so on. And in the 27th verse—" And the King-
dom and dominion, and the greatness of the Kingdom"—
where ?in heaven ? No;—" under the whole heaven, shall
be given to the people o the saints of the Most High." I
also recommend to your consideration, the following re-
markable prophecy, from the Ist chapter of Luke, from the
prophecy of Gabriel.—" And the angel said unto her, Fear
not, Mary, for thou hest found favour with God. And be-
hold thou shalt conceive in thy womb and bring forth a Son,
and shalt call his name Jesus.—This was literally fulfilled,
as every one of you shall confess;—" He shall be great ;"
Who can deny that this was literally fulfilled, even on the
cross. His look converted the thief on the cross. 1 remem-
ber reading one day, when a child, in the assembly of
Rabbis, and every one of them cursing the name of Jesus,
when suddenly they burst forth in these observations,—
" this can not be denied that he was very great." The reason
for it was this, what these Rabbis assigned—and my dear
friends, one of these Rabbis was my own father—that he
after all, though crucified, and having died the most igno-
minous death on the cross, that he should have been able to
overturn the minds of the people of all nations from impos-
tures, and that his religion, in spite of all, should have been
asseass...sesitaase of, 001inroi
also have declared himself to be a convert to Christ." You
see you have here the testimony of enemies. But my friends,
be was greater in a higher sense at his death. Huw did he
display his greatness? When the curtain in the temple rent
in twain, and the sun was darkened, and the earth. trembled,
and the mountains split. This shows that a great man must
have died. Now here, all is literally fulfilled ; not spiritu-
ally, literally.—" He shall be great,. and shall be called the
Son of the Highest." Really this testimony is literally ful-
filled. When travelling in the mountains of Khoordistan, I
asked the Chaldean Christians, what do you think of Christ?
and they said, " Heis Jesus, the Son of the Highest." To the
very letter fulfilled. Go to the Sy lieu Christians and ask them
low do you call Jesus ?" " Jesus the Son of the Highest."

Go to the Armenian Christians, how do they call him ? "Jesus
the Son of the Highest." You see how literally. But we
don't at once say all the rest must be fulfilled literally.
"And the Lord God shall give unto him the throne of his
father David." Has this been fulfilled? Not a word—not
a single word of it. Further, if these passages which related
to Jerusalem were to be understood spiritually, the New
Testament would have spiritualised them. If the New Tes-
tament has not spiritualised them, what right has any com-
mentator to do it? Is it not au addition to the word of God ?
So, for instance, here I refer you to the 9th chapter of Amos,
and the 11th verse,—" In that day will I raise up the taber-
nacle of
,David"—spiritually so ? no—" that is fallen, and
close up the branches thereof :" these are still open. I
may be there in twenty days, and see all open. " And I will
raise up his ruins"—still in ruins—your senses cannot de-
ceive you; not yet fulfilled—" and 1 will build it as in the
days of old." So they were in ruins for centuries; so they
are in ruins now. But if the New Testament had spiritual-
ized this passage, I would submit. But now go to the 15th
of the acts, in the 14th verse. There was a question about
the Gentiles and the Jews, namely, the Jews believed that
the Gentiles must accommodate themselves according to the
Jewish rights. Here Peter sets this whole question right,
and James explains it more fully. He says, Simeon bath
declared how God at the first did visit the Gentiles." For
whit could his first coming have been ? He visited the
Gentiles fur what reason ?—" To take out of them a people
for his name"—to hasten to accomplish the number of his
elect, as the church tells us; and so he is going ou at this
day—at this moment; ecclesia, a people called out; a church;
to establish a church among the gentiles, which I understand
the words of the prophet as it is written. Where is it written ?
You have heard it in Amos, 9th chapter and 11th verse, and
here it is repeated :—" After this I will return"'—the Lord
will return; and what shall be do?—" and will build again"
—a spiritual tabernacle ? Do I read it right ? Quite incorrect.
Go and see—" the tabernacle of David, which is fallen
down; and I will build again the ruins thereof, and will set
it up." Now here it is, beyond ail doubt, that his establish-
ment of the kingdom of our Lord shall be a visible and a per-
sonal one. Then it is a question, in what way he will come?
At his first coming his voice was not heard in the street, and
he came like a tender plant out of a dry ground, " despised
and rejected of men," and " a man of sorrows, acquainted
with grief," literally. But, my dear friends, at his second
coming how will he come ? Let us go again to scripture.
You have. seen bow literally his sufferings were fulfilled, and
his humiliation literally. N ow, go to Isaiah—the 31st chapter
of Isaiah. Wonderful! It is here described, his second
coming. What of it ? No longer one of humility—" Thus
bath the Lord spoken,"—excuse me, in the 4th verse—" like
as the lion, and the young lion. roaring on his prey, when a
multitude of shepherds is called forth against him." I had
such a real, clear idea of this when lately in Abyssinia, in the
mountaius of Arabia. I was sitting in the open field, with
some chiefs; they were consulting; and,around us were the
shepherd.", when erise.clily a roaring of the lions and. tigers
were heard; when all arose suddenly and exclaimed, " Shep-
herps, shhpherds, shepherds !"—there the whole mountain
was in uproar. So it shall be, my friends, when the Lion of
the tribe of Judah shall come, " roaring on his prey; when a
multitude of shepherds is called forth against him, and
he will not be.afraid of their voice, nor abase himself
for the voice of them; so shall the Lord of Hosts come
down"—for what purpose?—" to fight for Mount Zion and
for the hill thereof. As birds flying, so will the Lord
of hosts defend Jerusalem ;"—not annihilate the world, but
defend and establish it—"defend Jerusalem;" as the Jews
so beautifully pray at Jerusalem when they mention it every
one—when they mention Jerusalem, and that they must es-
tablish and build it again. Very soon? No; when it shall
suit His purpose; " He shall come down iu glory"—softie
down to fight for Mount Zion, and for the hill thereof. "As
birds flying so will the Lord of Hosts defend Jerusalem; de-
fending it also, he will deliver it, and passing over it, he will
preserve it." . And this is his preservation, and delivery,
and liberation, and emancipation of Jerusalem; as what
Peter calls—" the creation of a new earth" according to the
prophecies. For where are these prophecies? You only find
these prophecies mentioned by Peter in the 65th chapter of
Isaiah. Here is the prophecy of this creation, and here is
the exposition of this new earth and heaven. Now mark, in
the 17th verse. "For, behold, I create new-heavens and a
new earth, and the former shall not he remembered nor come
into mind." But now, go on,—But be ye glad and rejoice
for ever in that which I create." What is meant? The cre-
ation of a new heaven and a new earth; " For behold, I
create Jerusalem a rejoicing, and her people a joy." Now
she goes about sorrowing and weeping away the morning.
But this will be the creation—" I create Jerusalem a rejoic-
ing►, and her people a joy, and I will rejoice in Jerusalem."
This is the comment about the creation of the new heaven
and new earth—" and joy in my people ; and the voice of
weeping shall be no more beard in her, nor the voice of cry-
ing." Well now, here I think it would keep us to long to
show all these passages to prove his personal coming, and
his rising as you have seen liim,-and his sitting upon the throne
of David. In what way can you place the throne of David ?
Anywhere else but in Palestine? as a Jew will tell you.
The throne of James is in London ; the throne of the Sultan
Mahoinet is in Constantinople; and the throne of David
where? Where is it? In heaven ?—The throne of David
never was in heaven. It is in Jerusalem, 13 miles distant
from Japha. Or as others say, "the indwelling of the Holy
Ghost." Oh, my dear, dear friends, do you include in this
way any partial clause, just as if in order to get rid of it ?
There are some say, "Oh, there are so very holy men who
bade not believed so and so." Yes, my dear friends, many
have done a great deal of good who did not believe it. So-
crates, likewise, did a great deal of good, and he did not
believe it ; and Fenelon, and Pascal, and Vincent Epoula,
—all these did a great deal of good, and did not believe it,—
not one word of this; they. believe the transubstantiation :
therefore must you believe it? They have done a great deal
of good. You see it is altogether untenable, whatever is said
against it. Then it is said again, as I heard yesterday,—
" yes, but only the practical view, it is the practical chris-
tianity that we want." My dear friends, what practical love

of a wife is this ? When the husband is in a distant country
she likes to bear about him; and when certainly she hears he
will come, " Oh, this I don't bother about," she says,—what
do you think ? What would you say of such a wife, or of such
a child? He has not seen the father for many years; then
he hears the father comes—" Oh, this ? I don't trouble about
this," he says. 11Iy dear friends, should we say of anything
that is revealed in Scripture, " I don't trouble about it ?"
Then it is said again—" but you cannot say that ever a coun-
cil of the church has determined this, that it should be taken
literally." Has a council, or any father, ever said it must be
taken spiritually? St. Jerome, the first father who ever
said we may understand it spiritually, tells us that so many
holy men are against him that he does not dare to give a de-
cided opinion about it. And again, has ever one single coun-
cil said we must understand this spiritually ? Not one what-
ever. Oh my dear friends, it is clear in Scripture. Then
again, it is said, " Yes, yes, but then our eternal salvation
does not depend upon it, and therefore 1 content my self
merely with the chief points." Now I will just tell you the
effect of such an observation. Now what I can give you,
you hear preached every day much more eloquently and
fully, but I must give you my experience on this point.
Lately in Persia. the second time, there was a Christian ; he
was asked by a Persian Mahornedan, "Oh, I wish you would
tell me something about Daniel and The prophets; there are
such mighty prophecies, and beautiful, about the regeneration
of the world?" "Oh," said he, "these I don't trouble about ;
the great points are about Jesus Christ having died foi our
sins." The Persian turned away from him and said, " You
Christians; you are the most contemptible infidels I ever
met with. We, Mahometans, every one believe that the
Koran is come from God—that Mahoniet received it from
the angel Gabriel from heaven; and for this reason, every
word it contains we read and consider with the greatest de-
votion. And you, about the greater part of your scripture;
you say, you don't trouble about it." Is it not written, it is
of the holy Spirit; and, therefore, though I am far from
saying that those who have not believed, they are not saved—
" who art thou that judgest?"—but at the seine time, I must
say, my dear friends, that we are in danger, for this reason;
I ask you, is not all scripture given by divine inspiration ?
If all scripture is given by divine inspiration, do we not treat
slightly the spirit if we say "I take notice of one part, and
not of the other ingredients. One part with regard to
one portion of scripture, has happened to Israel, with
regard to his first coming. Ido not regard the other parts
which relate to his second coming." A few have regarded
them as to his first coining, and a few have regarded them
as to his second coming. The veil is around the Jews as to
his first coining, and the veil is around many Gentiles when
they read Moses with regard to his second coining. Now
let us see; so far we have only established the personality of
his reign; what shall be the nature of his reign ? In the
second book of Samuel, in the 23rd chapter and 4th verse,
here is giver, a description of the kingdom of the Messiah.
Then, my dear !fiends, we shall have a change of govern-
ment for the better; till that time,' all your contrivances,
whatever they are, you will never have a government for the
better; and therefore we have to submit obediently to the
powers that be. Now hear the 23rd chap. of second Samuel,
and the 4th verse, " And he shall be a ruler in the form of
man. And he shall be as the light of the morning, when
the sun riseth, even a morning without clouds"—nothing
shall interrupt the beauty, the felicity, the happiness of that
kingdom—" as the tender grass springing out of the earth
by clear shining after rain." It is more explained still in
the—evidently here an allusion to—the 72nd Psalm, where
this beautiful coming is described—" He shall come down
like rain upon the mown grass • as showers that water the
earth. In his days shall the righteous flourish; and abun-
dance of peace so long as the moon endureth. lie shall
have dominion also from sea to sea"—that is not in heaven—
" and from the river unto the ends of the earth. They that
dwell in the wilderness shall bow before him; and his ene-
mies shall lick the dust. The kings of Tarshish, and of the
isles, shall bring presents;"—these are not in heaven; these
are of the earth;—" the kings of Sheba and Seba shall offer
gifts. Yea, all kings shall fall down before him; all nations
shall serve him." Now, how shall it be with regard to
Israel? Oh, here I could speak to you the whole night on a
few of these passages. Go only and read the 51st or Isaiah.
The Redeemer, or their King, has come. "'The redeemed
of the Lord shall return, and come with singing unto Zion;
and everlasting joy shall be upon their head; they shall
obtain gladness and ; and sorrow and mourning shall flee
away." It is more explained; in that city there shall be the
whole union of the twelve tribes under their king Jesus
Christ, the Son of David. Go to the 37th of Ezekiel : and
there I will give you an instance what 1 have seen in Arabia,
which will make completely clear the whole passage about
the " dry bones." It would last too long to read the whole,
therefore I will read it merely from the 15th verse. " The
word of the Lord came again unto me, saying, Moreover,
thou son of man, take thee one stick and write upon it, For
Judah, and for the children of Israel his emtpanions; then
take another stick and write upon it, For Joseph, the stick
of Ephraim, and for all the house of Israel his companions;
and join them one to another into one stick, and they shall
become one in thine hand. And I will make them one na-
tion in the land upon the mountains of Israel; and one king
shall be king to them all; and they shall be no more two
nations, neither shall they be divided into two kingelorns any
more at all." Now in Abyssinia and in Arabia Felix, these
children of Hohab, they divide themselves still into tribes.
Every tribe has a stick, upon which the name of the tribe is
written. The same is in Turkishtan. When they go in battle
against each other, they are known by the different sticks.
When they make again an alliance together and establish
peace, they bind one stick upon another, and the whole shout
among the Toergoinauns; I heard it. Now here you have
this; so it must have been undoubtedly among the children of
Israel. Now thus they shall be brought together in one stick
upon another, and " they shalt be one." And here the King
is described, who he shall be. Here it is said in the 37th
chapter—" And David my servant shall be King over them,"
here literally according to the oriental idiom. Ask any Turk
who is the Governor of Constantinople? they don't tell you
Sultan Mahmoud; they tell you Matemond the Founder of
the Dynasty. Ask any •person in Robed, who is the
governor there? they tell you. Ilamoraund, for he is the
founder of the kingdom. And who is the son of David ? the
Lord Jesus Christ, without spiritualizing, for this is merely
the oriental mode of speaking Now my friends, this is one
of the events—the regathering of the Jewish nation, and his
reconciliation to them, which is spoken of. But with regard
to the world, bow shall it be then, when they shall be esta-
blished ? Let its go to the 60th chapter of Isaiah ; after we
eeehhe nronhet have a whole ransomed nation before bhp, he
tiles shall come to thy light, and kinssi.tO the Ofigtifiri.fleAfi
thy rising. Lift up thine eyes round about, and see; all they
gather themselves together, they come to thee : thy sons shall
come from far. and thy daughters shall be nursed at thy side."
And then. "His- kingdom at His first coining, was not of
this world." He, Himself, said so. It is literally true; he
bad nothing to do with it. But at his second coming, the
kingdom of this world shall become the kingdom or our Lord
and of His Christ. And how shall this be established?
Amidst unheard of judgements. I will only read to you one
portion of scripture more. and then conclude with the im-
provement. Here are these judgements*" Come near ye
nations to hear, and hearken ye people; let the earth hear
and alt that is therein; the world and all things that comae
forth from it, for the indignation of the Lord is upon all na-
tions, and hit fury upon all their armies; he has utterly de-
stroyed them; he has delivered them to the halter," and so
he goes on. Why is all this for? This is the time of the
fullness of the Gentiles. Jerusalem was to be trodden down
until the times of the Gentiles be fulfilled. Now it is fulfilled,
fur it is the day of the Lord's vengeance, and the year of
recompense for the
_humiliation of Zion. Now, a little, I
show to you, what is the practical effect of this doctrine.
I read and expounded this chapter when I was with Ephraim.
Pasha, the emperor, in Yemen, on my way to the Itechab-
ites at Sena. There were some Turkish officers come from
the army, who said "what a full and terrible speech of the
prophet Isaiah, the peace and comfort of God upon him,"—
they always use this expression—" What terrible and awful
speech was this; how awfully it will go with us that live in
much sin and iniquities." Now these were literally his ob-
servations. Actually I saw several of the 'Dirks tearing off
their garments and beating their breasts, and saying, " What
awful tidings will come over the world." Is not that a prac-
tical effect my friends, when I can touch the hearts ofTurks ;
and should you consider it matter of speculation, when Isaiah
and thh greater part of the prophets are alluding to the suf-
ferings of Christ, which are the minor parts of scripture,
though the most important, and for this very reason; the
apostle Paul says :—" I reckon the sufferings of this world
nothing in comparison of the glory that is to follow."
Now the prophets foreseeing such times, Isaiah bursts
forth suddenly at the end of his prophecies, when he
has described the judgments of the Lord, in these remarka-
ble words—" Who is he that cometh from Edom, with dyed
garments from Bozrah",--and after, he again hears shouting
for joy the whole Jewish nation. Ile is so impatient that he
exclaims, "Oh ! that thou wouldest rend the heavens, that
thou wouldest come down and touch the mountains that they
smoke;"—and when foreseeing the glory of Jerusalem,
when "the light shall shine around him," he exclaims—far
from being a mere speculation to him—" For Zion's sake I
will not hold my peace; for Jerusalem's sake I will not hold
my tongue."—And should it he to you mere matter of specu-
lation? My friends, my friends; consider it only, consider
it! Oh, now, listen only, what was it to David. Hear the
dear old David at his dying hour. And when at the hour of
one's death one does not trifle. Even the wicked does not
trifle at that moment. Lately a most horrid infidel died at.
Rome. "There," he said; "now—now I shall soon hasten
after an eternity; go all away from me in order that I may
try to fight against the thought of eternity." You see, at
such a moment, the firmness of infidelity ceases. But even
it is an important hour to the believer; and hear Devitt.
You see David at the hour of death. Let us wait a little; be
not tired ; it is such a beautiful subject. And I confess, the
more I think, now I am speaking of it, it is to rue as one that
is in a dream—as a very sweet dream. One awakes out of
the dream; the dream is past, but one has still an agreeable
feeling of that fine dream. So it is to a person who speaks of
such beautiful times, when our Lord shall reign upon earth.
.Now David 9,}li, just. hear what I road to yott.ita.mv text:
these were his last words, as Jacob's last words were, of the
Messiah, when his sons were round him. He says—" This
is all my salvation."" Far from being a mere speculation--
" all my salvation, and all my desire." Why should it not
have been his desire? Is it not called "the desire of all na-
tions?"—" All my desire, and all my salvation;"—and let it
be all your salvation and all your desire. And no more.
I should have liked to have spoken to you about the first re.
surrection, but it would keep me too long; therefore, only
what Peter thought on the subject. " Wherefore," be says,
"for we have nut followed cunningly devised fables, when
we make known unto you the power of God;" and it is note
mere speculation. This hurts me; this grieves me exceed-
ingly; I cannot help saying it grieves me. Do you know
you have one who agrees with you that the subject of the
regeneration is a speculation. Shall I tell you who? An
infidel Jew; and that person, a very celebrated man, Mi-
monidas ; a very celebrated man. He says, "we should not
speak about the coining of the Messiah, for it is mere specu-
lation," You see, he is in this way. Oh ! I will not grieve
' you, speaking it out clearly; but you know;
.you under-
stand me what I mean many of our days, who think
• themselves to be very spiritually-minded Christians. A
person once wrote to rue in India, "I am so engrossed in the
subject of salvation, that I have no time to "think of my
Lord and Saviour, and his corning." About his salva-
tion ! To be in a safe place; and are we not safe when
we are with our Lord? and when are we with our Lord?
When he comes, and when we shall see him as he is.
This is salvation; anti this is therefore " all our salvation,"
and ought to be " all our desire." Now, hear there what
Peter says—" Therefore we are not saying cunningly devised
fables, wheh we make known unto you the coming and power
of our Lord Jesus Christ." My dear friends, and then the
last prayer of the last of the Evangelists, after he was at
Patinos, to see these beautiful times which shall assuredly
come to pass. Then he saw Jerusalem. and those that were
beheaded for the sake of Jesus; and when he saw that time,
when we shall live and reign with Christ a thousand years,
And how-he did pant after that time? "Conte, Lord Jesus;
come; come, Lord Jesus; come; come quickly " My
friends, will you not re-echo his words ? Should we not look
out? I must go to one who will put you to shame—a Roman
Catholic. Bernard, talking on this subject, once, in his zeal,
lie exclaimed, full of it, far from considering it a speculation :
--" Salve rue;—Save me, King of tremendous matchlessness.
Those that are to be saved—saved freely, are full of holiness."
Oh ! friends, friends, friends; 1 beseech vou ; I don't think
I have spoken too harshly, though certainly it is very deeply
to my heart • for I know how like infidels it is, my friends.
The spiritualizing system makes infidels: it does not deserve
the name spirituality; it deserves the name phantomiziny sys-
tem. Therefore I speak as speaking of the system. I saw
the shouts of triumph in the Jews' countenances when Chris-
tians came; when they came and spiritualized what was not,
could I answer them ? My friends, let this be " all our sill-
vation, all our desire;"—" Come, Lord Jesus; come quick-
ly." Amen.
Throughout the sermon, which occupied an hour and a
half in delivery, the speaker was listened to with the most
devout attention • . .

MURDER AT WHITLEY, CHESHIRE.

The small village of Whitley, in Cheshire, situate in the I
immediate neighbourhood of the Grand Junction Railroad,
on its entering Cheshire from Lancashire, was on Thursday
night the scene of 'a murder, which, while it affords an awful
instance of the effects of giving way to passion, for determi-
nation and cold-blooded revenge, has seldom been equalled
by an offence of the same kind in the North of England.
'I he man accused of the murder is named Thomas Barlow.
He moved in a respectable sphere of lifei renting souse ex-
tensive premises at Appleton, belonging to Thomas Lyon,
Esq., one of the county magistrates, and carrying on a con-
siderable business as a wheelwright. His chief bane through
life appeared to be a too partial love for field sports. Ile
regnlarly took out a license to kill and destroy game, and
his trespasses on the manors of his wealthy neighbours, at
times, was the cause of his being brought before the magis-
trates at the Daresberry Petty Sessions. However, at the
last March AsSizes, being a man of intelligent character, he
was selected as the foreman of the petty jury at Chester. Ile
usually, on his sporting excursions, carried a double-barrelled
gun, and was rather a terror to his companions, from his
frequent appeals to it as the settler of his disputes. On very
slight provocation, he has been known to threaten his oppo-
nent by saying " I'll shoot you,'' and at last he has fatally,
put that threat into execution. The victim of his passion is
Luke Speed. a labouring map, working for Mr. Whitlow, a
farmer at Whitley. He has left a wife and four children,
the eldest eight years, and the youngest nine weeks old. The
facts of the case against the prisoner will be best collected
from the. evidence taken et the Chetwode Arms, Lower Whit-
ley, before William Caldwell, Esq., coroner for the manor
of Hutton, and a very respectable jury.
Mr. Thomas Whitlow deposed, that he was a farmer, re-
siding at Whitley, in Cheshire. He, together .with Luke
Speed, (the deceased) John Haddock; and Thomas Picker.
ing, had been reaping some corn, in a field attached to his
farm at Whitley, on Thursday. When they had finished the
labour of the day, they went to a beer shop to get some ale.
The prisoner, Thomas Barlow, sat in the beer house, with
his gun by his side, and he had a dog with him. Barlow was
drinking porter by himself. Witness and bis men drank ale.
Witness paid for three quarts, anti the men had two quarts
given them by the other customers in the house. This was
about ten o'clock. They went out about that hour. After
walking nine or ten yards, at a place called the Kiln Hole,
they overtook Barlow. He was lying down. Speed and
Haddock approaching him, observed that lie should not lay
in that manner, took hold of him, one on each side, and lifted
him from the ground. He was in a state of intoxication.
Speed and Haddock walked with him some distance, when
he turned suddenly round, rushed from them, and said he
would shoot any man who touched him. On this Haddock
offered to go round by Norton Brook, and to see Barlow
home. Barlow did not accept the offer; but, instead of doing
so, presented his gun at Speed. Oil seeing this, witness got
into the Mill Field, over a style. A man named Hyde fol-
lowed, and witness called out to Speed also to do so, fearing
that same accident would happen, or that Barlow would shout
Speed. He asked Hyde to assist him in getting possession
of the gun. Hyde agreed to the proposition, and on Barlow's
cording into the field, they took the gun from him. It had
double barrels. Witness immediately turned on one side,
and flied both barrels off. He returned the gun to Barlow.
Speed, on ascertaining that no danger could happen from the
gun, and apparently being much irritated by having a loaded
gun presented at him, struck Barlow, and knocked him down
several times. Barlow did not strike again. Witness got
the men away, and they left Barlow behind. In about ten
minutes they reached his house, and witness told the men he
would give them half-a-pint of beer a-piece before they left.
They stood in the yard while he went in-doors to draw the
ale. While he was doing so, he thought he heard another
person join them, and in an instant after he heard Barlow
say, "Is this Luke Speed ?" Luke Speed replied, " Yes, it
is." Aud on which Barlow presented the gun, and shot him
dead upon the spot. Witness had gone out on hearing Bar-
low come into the yard. Haddock and Taylor rushed into
the house, fearing that Barlow might shoot them with the
other barrel. They remained in the house two or three mi-
nutes, and in the interval Luke Speed laid in the yard. Wit-
ness heard him groan once or twice: He gut a candle, and
finding that his bowels were protruding, and that he had
been shot in the stomach, procured the assistance of some of
the neighbours, and deceased was carried home to his own
house. He lived close by.
John Haddock, one of the reapers, spoke to the truth of
this statement. He also said, that no angry words had passed
between Barlow and the deceased at the beer shop. The
deceased had not threatened to cut off his dog's tail. Bar-
low, in coming across the field after the deceased, had gone
out of his way of home. It was in a quite contrary direction.
Barlow had not been struck until after both barrels of the gun
had been let off. All that could have offended Barlow was
the offer to see him home.
William Taylor, a miller, livino. at Greenall's Common,
was returning home on the night 'in question. On getting
near to Whitlow's house, he heard souse one say, " Mind, or
Barlow will shoot you;" and immediately after he heard
Barlow say, "Is Luke Speed here ?" Speed said, " Yes,"
and Barlow instantly presented his gun, and shot him.
[They were not two yards apart.l Speed said, " Oh! dear,
dear, dear, lam shot." Barlow did not appear to be drunk.
He walked quite steady.
Mrs. W hitlow deposed to the finding of the ramrod of the
gun about seven o'clock en Friday morning,, in the fold near
where Speed was shot. It was broken in two pieces. Read,
the constable, took possession of it.
Thomas Billington, the keeper of a beer shop near Grims-
ditch Mill, deposed to the tact of all the parties spoken to
being at his house on the night in question. No dispute took
place. As Barlow went out, Speed said, " Your dog's tail is
not cut off?" Barlow did not make any reply. Barlow had
come into witness's house at half-past two o'clock in the after-
noon, and left about half.past nine. He walked very well
past all the company, and his step was steady. The rest of
the company lett in abort twenty minutes after Barlow. He
had his gun with. him, Witness took it up, and was about
taking off the caps from the locks, fearing an accident, when
Barlow said, " Leave my gun alone." Witness did so. Bar-
low drank eight gills of porter.
Mr. John Jetts, surgeon, of Shelton, deposed, that he was
called upon to see Luke Speed on.-Friday morning. He was
dead. On the examination of the body, witness found a lace-
mated wound, about the size of half-a-crown, ftom which part
of the stomach and small intestines protruded.- Witness had
since opened the body. The wound was on the left side. He
found a quantity of sclot in the small intestines, and, in the
104 vel,ve tee 9'
Williaun Read; speciarchnitable, 'apprehended the'priSoner
at Appleton. He. was in bed, and said he knew nothing
about the affair. Witness searched for the gun and appa-
ratus, but did not find it. The prisoner denied all knowledge
of it. He received the ramrod and. clothes produced from
hearingil
put tahne y dttenpe(s) sitio nss
oretande owvitell'esasensd,
rs. Whitlow and Mary Speed..
askedTise prisoner,if i e
wished
hed to
said, " I know nothing about it."
The jury found a verdict of wilful murder against him,
and he was committed for trial at the next Chester Assizes.