repeated solicitations, aided by some appearances of its having been already made useful, and the hope that the Lord will bless the attempt, have induced its publication." It would be well if there were more publications of this class; as we are often in want of some concise, persuasive appeal, on behalf of our Holy Religion.

In his introductory observations Mr. H. reads the latter verse of the text differently from the common traslation: "For, except that the fathers have fallen asleep, &c.; referring to "Poole's Synopsis" as his authority. There is however only one writer cited in that elaborate work who approves of this reading, and that is Hammond: but it is well known that other critics have concurred with it, as Grove, quoted, but not adopted, by Doddridge, and Grotius, who, according to Macknight, renders it in this way" contrary to the propriety of the Greek idiom."

The author of this Sermon is desirous of "throwing his mite into the treasury of the good cause, by attempting to exhibit and expose some of the most prominent features of Infidelity." For this purpose he has noticed-" its unreasonableness -its incongruity with the nature of man-its tendency to subvert every just principle of morality, and to open the floodgates of licentiousness-its cloudy and obscure prospects-and its awful consequences." These particulars he has amplified and sustained with considerable argument; while he candidly acknow. ledges his obligations to the able productions of Bogue, Dwight, and Horne. He very seasonably admonishes his readers" to beware of resting in a merely speculative and nominal assent to the truths of the Bible. You may profess to believe its holy doctrines, and admire its pure morality, while you refuse to be controlled and governed by it. If it become the power of God to your salvation, it must purify your affections, sway your will, regulate your tempers, and influence your lives. The word of God, as a mirror, reflects the brightest image of the Deity: behold and admire the glorious object till you feel its transforming efficacy, till your light shine in all the lustre of a heavenly conversation!"

In concluding, it may be remarked, that infidels are incompetent to pronounce a fair and faithful judgment, either on the letter or spirit of the word of God. With regard to the former, where is the individual among them, that has ever understood the Sacred Originals of Scripture? Has the whole community of Infidels ever produced a man who was justly entitled to the character of a Biblical Critic? Are their sneers and insults therefore to be tolerated against a Book, the very language of which they do not understand!! Nor are they a whit the better qualified to judge of the spirit of Revelation; except indeed that their objections must be regarded as originating in dispositions of mind diametrically opposite to the holy, happy, sentiments of the Inspired Volume. O what a contrast in present feeling!-what a tremendous distinction in future results!

These fools ne'er raise their thoughts so high!

Like brutes they live, like brutes they die.
O may they think—repent—before His breath,
Blasts them in everlasting death!

Il-The Miscellaneous Works of the late Rev. Thomas Harmer, author of “Observations on Various Passages of Scripture," &c. Containing his Letters and Sermons. Some account of the Jewish Doctrine of the Resurrection of the Dead, &c. &c, By W. Youngman, 8vo. pp. 420. London. Simpkin and Marshall. 1823. 10s. 6d. boards.

The name of Mr. Harmer ranks so high, and has such claims upon the atten'tion of the Biblical Student, as to give us a prepossession in favour of any thing attributed to his pen. It is to him that we are indebted for the method of illustrating the Scriptures by a reference to Oriental customs, which has been so successfully prosecuted, and which has placed in a new light so many passages of those invaluable records, the meaning of which were not discoverable by the common methods of interpretation.

The volume before us contains, " an introductory memoir of the author, letters, declarations on baptism, five sermons, remarks on the ancient and present state of the congregational churches of Norfolk and Suffolk, an account of the Jewish Doctrine of the Resurrection of the Dead, and two addresses to the religiously disposed."

The introductory memoir is not, strictly speaking, biographical, but is chiefly occupied in detailing the views of Mr. H. on a variety of topics introduced to the attention of the reader. In the letters we witness the emanations of a strong and highly cultivated understanding. The same remark may be applied to the sermons. They are plain but argumentative; the truths of Christianity are enforced with strength and simplicity; and the Christian is supplied with various antidotes against the objections and cavils of infidelity. A spirit of deep piety pervades the whole, which, convinces one of the sincerity with which the author recommends the truths of the Gospel; while the earnestness with which he enforces the importance of a religious life is calculated to extort from the thoughtless" Almost thou persuadest me to be a Christian."

The most valuable and interesting part of the volume is the account of the Jewish Doctrine of the Resurrection. That this fact was admitted by the descendants of Abraham, Mr. H. most satisfactorily proves, both from the Sacred Scriptures, and the writings of celebrated Jewish authors. But although the Resurrection of the Dead is a Doctrine in which the Jews of all ages have almost universally agreed, yet they are far from being agreed as to the subjects of it. Mr. H. particularly notices two treatises on this subject. One of them by Menasseh-Ben-Israel, an eminent Jew of Amsterdam, the other by Dassovius a later German Jew. From these authors it appears to be the general opinion of the Jews, that the Resurrection will not extend to all dead men: but they find it difficult to decide upon the persons who will be excluded. Some of them have supposed that only the just of the Jewish nation shall arise; the famous Rabbi David Kimchi, is said to have been of this opinion. Rabbi Bechai, on the contrary, thought that the wicked as well as the good were to arise; he, however, limits the resurrection to the Israelites. Others, among whom is the great Maimonides, differ from both these classes, as they do not exclude the Gentiles from the Resurrection, but suppose that some good people among them shall partake of this honour; among these they reckon Plato and Socrates. Mr. H. is of opinion, that the collections of Ben-Israel and Dassovius, will neither

of them determine, with sufficient precision and clearness, what was the opinion of the Jews in the time of our Lord, as to the extent of the Resurrection: and that this is only to be known by comparing the opinions of the modern Jews with the hints given by St. Paul of the sentiments of those in his time. In the investigation of this point Mr. H. as might be expected, shews an intimate acquaintance with the Scriptures, a considerable degree of critical acumen, and a mind habituated to close and correct reasoning. By his method of discussing the subject he has succeeded in illustrating several passages of the New Testament, which we believe have hitherto been very imperfectly understood.

The attentive perusal of this "account" will amply recompence the Biblical student, to whom we cordially recommend the work; and express our opinion, that it will not detract from that reputation which the author has so justly obtained.

Poetry.

THE DESTRUCTION OF THE WORLD.

BEHOLD! a cloud just opening on the view
Illum'd with dazzling light th' etherial blue!
On its broad breast a mighty Angel came,
His eyes were lightning, aud his robes of flame,
O'er all his form the circling glories run,
And his face lighten'd as the blazing sun ;
His limbs with heav'n's aerial vesture glow,
And o'er his head was hung the sweepy bow.
As shines the brightening steel's refulgent gleam,
When the smooth blade reflects the spangling beam,
Its light with quickened glance the eye surveys,
Green, gold, and vermil, trembling as it plays :
So flam'd his wings along th' etherial road,
And earth's long shores resounded as he trod.
Sublime he tow'r'd! keen Terror arm'd his eyes,
And grasp'd the redd'ning bolt that rends the skies :
One foot stood firmly on th' extended plain
Secure, and one repell'd the bounding main;
He shook his arm;-the lightning burst away,
Through heav'n's dark concave gleam'd the paly ray,
Roar'd the loud bolt tremendous, through the gloom,
And peals on peals prepare th' impending doom.
Then to his lips a mighty Trump apply'd,

(The flames were ceas'd, the mutt'ring thunders dy'd)

"Now, by Creation's dread tremendous Sire, "Who sweeps these stars as atoms, in his ire; "By heaven's omnipotent, unconquer'd King; "By him who rides the rapid whirlwind's wing; "Who reigns supreme in his august abode, "Forms, or confounds with one commanding nod; "Who wraps in black'ning clouds his awful brow, "Whose Glance like lightning looks all nature through : "By Him I swear!" (he paus'd, and bow'd the head, Then rais'd aloft his flaming hand, and said) "Attend, ye saints, who in seraphic lays "Exalt his name, but tremble while you praise : "Ye hosts, that bow to your Almighty Lord, "Hear all his works, th' irrevocable word! "Thy reign, O Man, and Earth, thy days are o'er "I swear by Him, that Time shall be no more." He spoke: (all nature groan'd a loud reply;) Then shook the Sun, and tore him from the sky.

THE LAST DAY.

OGILVIE.

HARK! heard ye not that deep appalling sound?
Tremble! for lo, the vexed affrighted ground

Heaves strong in dread convulsion,-streams of fire
Burst from the vengeful sky-a voice of ire
Proclaims," Ye guilty wait your final doom:
No more the silent refuge of the tomb

Shall skreen your crimes, your frailties. Conscience reigns,—
Earth needs no other sceptre ;-what remains

Beyond her fatal limits dare not tell ;-
Eternal justice! Judgment! Heaven! Hell!"

BECKFORD.

Biblical Ellustrations.

EPHESIANS, ii. 20-22. iii. 17-19.

And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; in whom all the building fitly framed together groweth unto an holy temple in the Lord: In whom ye also are builded together for an habitation of God through the spirit.-That Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love, may be able to comprehend with all saints what is the breadth, and length, aud depth, and height; and to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God.

THAT St. Paul in this passage had the temple of Diana at Ephesus in his eye, and meant to contrast the Christian church, as the temple of God, therewith, Lord Shaftesbury seems to have understood. For speaking of the temple of Diana at Ephesus, he thus writes in a note: "The magnificence and beauty of that temple, is well known to all who have formed any idea of the ancient Grecian arts and workmanship. It seems to me to be remarkable in our learned and elegant apostle, that though an enemy to this mechanical spirit of religion in the Ephesians, yet, according to his known character, he accommodates himself to their humour, and the natural turn of their enthusiasm, by writing to his converts in a kind of architect style, and almost with a perpetual allusion to building, and to that majesty, order, and beauty, of which their temple was a masterpiece."* His lordship, however, is mistaken in supposing, that St. Paul, in this noble figurative passage, accommodated himself to the peculiar enthusiasm of the Ephesians. For before this, in writing to the Corinthians, he affirmed that their body was a temple of the Holy Ghost (1 Cor. vi. 19. and iii. 11, 12.); he represented the Christian church as a temple of God (Ver. 16.), " Know ye not that ye are the temple of God (Ver. 17.), which temple ye are."-Nor is this doctrine peculiar to Paul. It was taught by Peter likewise. For he represents Christians as living stones, built upon Christ,