that they might not have cause for any unnecessary delay, he gave them the two reverend gentlemen's horses, ordering them to spare neither whip nor spur till they returned. This was a grateful command to the messengers, who, moreover, took the great coats of the priests, as the day had changed and threatened rain. Accordingly they set off, jostling one another, and cutting each other's horses as if they had been intoxicated; which, owing to the liberal distribution of the bottle that morning, they were not very far from. 'Bless us!' exclaimed the country people, as they passed, what on earth can be the matter with Father Philemy and Father Con?' But their astonishment was not a whit lessened, when in about an hour afterwards they perceived them both return; the person who represented Father Con having an overgrown leg of mutton slung behind his back, like an Irish harp, reckless of its friction against his Reverence's coat, which it had completely saturated with grease; and the duplicate of Father Philemy, with a sack over his shoulders, in the bottom of which was half a dozen of Mr. MacLoughlin's best port. "Me an enemy to the Bible!' said Father Philemy. No such thing, sir. But, captain, begging your pardon, we'll have nothing more about the Bible; you see we are met here as friends and good fellows, to enjoy ourselves after the severity of our spiritual duties, and we must relax a little. Come, Parrah More, give us a song." After a few songs,Parrah,' said Phaddy, (the landlord,) you must try my wine. I hope it's as good as you gave his Reverence yesterday.' Hereupon, Father Philemy burst into a fit of laughing, clapping and rubbing his bands. O Phaddy, Phaddy,' shouted his Reverence, laughing heartily, I done you for once; I done you, my man, cute as you thought yourself, What does your Reverence mane?' said Phaddy. I gave his Reverence no wine,' said Parrah More, no, nor mutton.' Phaddy now looked over to his Reverence rather sheepishly, with the smile of a man on his face who felt himself foiled. Well,' says he, I'm only sorry I have not now as much more, to treat you all like gentlemen; but there's some yet, and as much punch as will make all our heads come round.' Our readers must assist us with their own imagination, and suppose the conversation to have passed very pleasantly, and the night, as well as the guests, to be somewhat far gone. The influence of the bottle was now felt, and the conversation absolutely blew a gale, wherein hearty laughter, good strong singing, loud argument, and general good humour, blended into one uproarious peal of hilarity. Phaddy, in particular, melted into a spirit of the most unbounded benevolence, that would embrace the whole human race, "Come, jinteels,' said he, spare nothing here, there's lashings of every kind; trate yourselves dacent, and don't be saying that ever my father's son was nagerly. Death alive, Father Con, what are you doing? Why bad manners to me! if that'll sarve any how. Here's all yer healths, and from the very veins of my heart yer welcome here.' 'I'll not go, Con,' said Father Philemy, "I tell you I'll not go, till I sing another song. Phaddy, you're a princebut where's the use of lighting more candles now, man, than you had in the beginning of the night? Is Captain Wilson gone? then peace be with him : it's a pity he wasn't on the right side, for he's not the worst of them. Phaddy, where are you? Good night, and may our blessing sanctify you all.' 'Good night, Father Con, a hagin,' replied Katty, and for goodness' sake see that they take care of Father Philemy, for it's himself that's the blessed and holy crathur, and the pleasant jintleman out and out.' Good night, Katty,' again repeated Father Con, as the caval cade proceeded, 'good night!'" The evils, moral, social, and political, of Irish drunkenness are so proverbial, that we need not waste time in proving them; but we must do Ireland the justice to say that the revenue returns do not indicate so high an average figure for spirit-drinking in Ireland as in Scotland; and as we do not suppose that the Irish spirit-drinkers have greater facilities for smuggling or secretly distilling than their Caledonian rivals, or are more canny in using what they have, we presume that the difference arises from the different habits and circumstances of the two nations. The labouring classes in Ireland are too poor to procure whiskey as a regular beverage; but when occasion presents itself, they indulge in it inordinately, and make known their potations to the world by their quarrels and battles. The Scotch go to work more orderly ; they do not fast and feast; drink water for a month, and then madden themselves with "mountaindew;" but they take their quiet dram in a respectable methodical sort of way; so that though they do not achieve so many deeds of drunken prowess as their mercurial neighbours, and are not so well known at police stations and justices' offices, they in the end find their way to the bottom of a puncheon sooner than other men, and cut a more distinguished figure in the sober books of customs and excise. We fear that no part of her Majesty's subjects are more opposed to Temperance Societies, than the respectable moderate spirit-drinkers of Scotland. We would recommend those who do not consider the Temperance question as a religious one, to make it such by faith and prayer. Let them but consider the dishonour done to God; the violation of His Sabbaths, and the breach of all His other commandments, by drunkenness; the denunciations in His word against it; the condemnation of hell pronounced against drunkards; the enormous evils brought upon individuals, families, and bodies politic, by this vice; its large bulk and exaggerated features in the list of our national sins; and the bar which it opposes to the progress of the Gospel, and whatever could ameliorate human condition either for body or soul; and nothing further will be wanting to lead a Christian to regard the inculcation of Temperance as a religious question. REVIEW OF THE REV. DR. WOLFF'S JOURNAL. Journal of the Rev. JOSEPH WOLFF, LL.D. of the University of Dublin; and Doctor of Theology of the Protestant Episcopal College of St. John's, Anapolis, Maryland, in the United States of North America ; Chaplain to the Lord Viscount Lorton; Incumbent of Linthwaite, near Huddersfield, Yorkshire; and late Missionary to the Jews: in a series of Letters to Sir Thomas Baring, Bart., containing an account of his Missionary labours from the years 1827 to 1831; and from the years 1835 to 1838. THIS title-page gives the list of the writer's honours; the following is a summary of the contents of his book: "The Journal contains an account of Dr. Wolff's missionary labours from the years 1827 to 1831, which he, in company with Lady Georgiana Wolff, prosecuted in Holland, Germany, Malta, the Greek Islands, Egypt, Jerusalem, and Cyprus; also of his subsequent labours while travelling alone from Egypt to Rhodes, Scio, Tenedos, Mitylene, Lemnos, Salonica, Smyrna, and Malta. And also an account of his late Missionary tour from the years 1835 to 1838, from England to Gibraltar, Malta, Egypt, Mount Sinai, Jiddah, Masowah in Africa, and in the provinces of Hamazien and Tigree, as far as Axum in Abyssinia, thence back to Bombay, St. Helena, America, and England. Embracing his conversation with the Jews and Muhammedans, his researches among the Jews and the sect of the Shabatay Zebee, his adventures with pirates, &c. &c. Also his missionary operations and researches after the lost ten tribes, among the Wahabites, Rechabites, and Children of Hobab, and arrival in America.” There is a gap between 1831 and 1835; so that we lose a portion of the writer's journeyings, including his view of men and manners in India. Perhaps this episode is deferred to another occasion; as are the author's remarks upon America, which will 1639.] While perusing this extraordinary book, we have been frequently reminded of the eloquent description given, some years ago, of its author by his attached friend, patron, and fellow-traveller, the Rev. Lewis Way. We must prefix that striking portraiture to our present sketches: "Wolff appears to me to be a comet without any perhelion, and capable of setting a whole system on fire. I should have addressed him in Syria, I When heard of him at Malta; and when I supposed he was gone to England, he was riding like a ruling angel in the whirlwinds of Antioch, or standing unappalled among the crumbling towers of Aleppo. A man who, at Rome, calls the Pope the dust of the earth,' and tells the Jews at Jerusalem, that the Gemara is a lie,' who passes his days in disputation, and his nights in digging the Talmud, to whom a floor of brick is a feather bed, and a box a bolster; who makes or finds a friend alike in the persecutor of his former or present faith; who can conciliate a Pacha, or confute a Patriarch; who travels without a guide, speaks without an interpreter, can live without food, and pay without money-forgiving all the insults he meets with, and forgetting all the flattery he receives; who knows little of worldly conduct, and yet accommodates himself to all men, without giving offence to any; such a man (and such and more is Wolff,) must excite no ordinary degree of attention in a country, and among a people, whose monotony of manners and habits has remained undisturbed for centuries. "As a pioneer, I deem him matchless : Aut inveniet viam, aut faciet;' but, if order is to be established, or arrangements made, trouble not Wolff. He knows of no church but his heart, no calling but that of zeal, no dispensation but that of preaching. He is devoid of enmity towards man, and full of the love of God. By such an instrument, whom no school hath taught, whom no college could hold, is the way of the Judean wilderness preparing.” To weigh nicely the opinions of a writer thus erratic, would be labour in vain; Dr. Wolff has his opinions, and other men have theirs; and it will be far more entertaining, and we believe not less profitable, to extract some of "The Son of man will come again in the clouds of heaven in the year 1847, and govern in person, as man and God in the literal city of Jerusalem, with his Saints, and be adored in the temple; which will be re-built; and thus shall he govern one thousand years: and I, Joseph Wolff, shall see with mine own eyes, Abraham, Isaac, and Jacob, in their glorified bodies; and I shall see Elijah, and then Isaiah, and then Jeremiah, and then David. I shall see you all bere at Jerusalem, where I am now writing these lines.' In perfect consistency with this address, Dr. Wolff has gone on preaching both to Jews and Gentiles the approaching personal reign of Christ, and the restoration of the Jews to their own land. The following passages shew the object of his mission; and also the way in which he is pleased to speak of those of his fellow-Christians who expound unfulfilled prophecy differently to himself. One most extraordinary assumption runs throughout his speeches and his book, that the great body of Christians do not believe the second advent of Christ, or the bringing in of the Jews to the Christian fold, just because they do not adopt his interpretation of those events. This fallacy is so gross that we shall not spend a line upon it. The second coming of Christ, and the gathering together Jew and Gentile in him, are blessed promises to which the whole Christian church clings with faith and joy, whatever may be the manner or the chronology of these events. retto, accompanied by a great crowd of Jews, who were introduced to me by preach to them. (The following is General Napier, who begged me to part of the first paragraph of the sermon.) Do not believe those Christians who tell you that you have no longer to expect to be restored to your own land, or the future personal reign of the Messiah, the Son of David, at Jerusalem and upon Mount Zion.' "The greater part of the Christian church have swerved from the plain sense of Scripture, respecting the conversion of the Jews at the glorious appearance of the Lord Jesus Christ upon Mount Zion, and have turned to the phantomising system of the Budhists, who believe that the future happiness of mankind will consist in moving about in the air, and suppose that when they are reading Jews, they must understand Gentiles, and when they read Jerusalem, they must understand the Church; and if it is said earth, it means sky, and for the coming of the Lord, they must understand the progress of the Missionary Societies, and going up to the Mountain of the Lord's bouse, signifies a grand classmeeting of Methodists. "On the 24th of January, 1836, I preached to the officers and men (in his voyage from Malta to Alexandria) on the new heaven and new earth, when the whole creation shall be consecrated to the Lord, and be under the visible Government of the Son of David. "At Cephalonia, the governor (General Napier) and his Aid-de-Camp, Captain Kennedy, Dr. Muir, and several other officers, came to the Laza "I had one day a conference with Boghos Youssuf Bey, minister to Muhamed Ali (of Egypt); he told me a great deal of the activity of his master, the Vice-Roy, and his son, Ibrahim Pasha; that both devote very few hours to sleep, and that Ibrahim Pasha had lately taken thirty thousand fire arms from the Druses in the mildest manner; so that the Christians of Da mascus, and throughout Syria, and even Jews, enjoy the most perfect liberty, and were no longer molested by the Turks. Boghos also informed me that people are sent to Muhamed Ali from Daghestaum. I preached to him (Boghos) the second coming of our Lord, and shewed to him Isaiah xix. "On the 31st January I preached to the British inhabitants of Alexandria, on the restoration of the earth to its government of Jesus Christ and His original beauty and glory, under the Saints." "Almost all the sensible Monks upon Mount Sinai, less obstinate than the Phantomizing divines in England, believe the Personal reign of Christ, and the restoration and conversion of the Jews; and I thank the Lord that he made me instrumental in confirming them in this glorious truth." "I dined with Koodse Manoole, his wife, and his brother's wife, in order that I might preach to them the gospel. I was the first European to whom he did this honour; for the Christian ladies of Suez are entirely secluded from all intercourse with men. They were rather shy, but looked very intelligent, and are not so disgustingly bold as many spinsters in England, thirty-six years of age, who are panting after a husband, and flirt about with one gentleman after another, and are mad with rage and jealousy as often as they hear that a girl seventeen years of age bas been married; and I am sure that such kinds of spinsters would frequently act the part of Roxana towards Statira, if they were not afraid at the rigor of the law. I preached to these amiable ladies the second coming of our Lord. I lectured at St. Helena on the second coming; and arrived at New York in the month of August, 1837." "After having been ordained deacon by the Bishop of New Jersey, the Right Rev. G. W. Doane, I, according to the order of that worthy prelate, spent a month at Salem, as curate to the Rev. Mr. Prescott; and preached afterwards at Philadelphia, Baltimore, and Washington, the whole counsel of God. On a motion brought forward by the ex-president, John Quincy Adams, in one of the Houses of Congress, the House unanimously granted to me the use of the Congress hall for a lecture, which I delivered on a Saturday, ho noured with the presence of all the Members of Congress, and also of the Bishop of Virginia, and of the clergy and citizens of Washington. The same honour was granted to me by the members of the government of New Jersey and Pennsylvania, in whose presence I delivered lectures on my researches in Asia, and also on the personal reign of Jesus Christ." We have no doubt that there are Jews in all countries, who, without any love to Christ or his gospel, have nationality enough to be pleased at hearing that in * Dr. Wolff is "rather funny" about a portion of his examination for Holy Orders. How he answered the other questions, or what they were, he does not mention; but one being put to him in "natural philosophy," he says, "my answers were rather funny." "Examiner-How do you get up water? Myself By a pump! Examiner-But how? Myself-You must pull hard. Examiner-What must be removed? Myself Difficulties." The examiner, we suppose, thought it desirable to know whether Dr. Wolff had ever heard of the spring or weight of air; of its removal by pistons and valves; or whether he believed that "nature abhorred a vacuum;" and would have said gravely, what Galileo, affecting to be a good catholic, said satirically, when the experiments of such innovators as himself, and Torticelli, and Pascal, were sapping the doctrines of scientific "tradition," that "nature did not abhor a vacuum above so many feet." But Dr. Wolff's way of removing" difficulties was much more simple and "funny" than the Reverend chaplain's. He had perhaps heard of the Oxford student, who rhymed with his examiner's questions. "Quid est fides? Quod non vides. Quid est spes? Quod non est res. Quid est charitas? Magna raritas," &c. the year 1847 their people are to be elevated above all the world, and to be lords of Jerusalem; and who would be more willing to listen to those who came to them with such tidings, than to those who would inculcate upon them that Christianity is "a spiritual religion;"-a notion abundantly ridiculed by the school of Mr. Drummond and Mr. Irving; the latter of whom used to speak to the following effect: "Your evangelicals cant about heaven and spiritual religion; but we who believe in the personal reign expect to sit down with Jesus Christ at a material table in the material Jerusalem, to a material banquet: and to wear material crowns, and carry material palms, and to triumph over all our enemies." Those who address the Jews as poor guilty sinners like their neighbours ought to beware of flattering their pride; for they are ready enough to think that all the world is to bow down before them; as if even in the Millennium itself there is to be a partition wall and a court of the Gentiles; so that to be a Jew will be a higher thing than to be a Christian. It was this national pride, "The temple of the Lord are we," and the consequent reluctance to admit that the Gentiles were to be partakers in the blessings of the covenant, which constituted a great stumbling-block in the way of the Jews in embracing the Gospel at its first promulgation. If a Jew is not made willing to sit "spiritually" at the feet of Jesus; and to feel that in Christ there is neither Jew nor Gentile; but that all are one, and that the promises are alike to all, he may embrace a sort of political Christianity; but not that which through the grace of the Holy Spirit humbles him in penitence as a sinner before the cross of Christ, purifies the heart, overcomes the world, and makes |