From the Assistant of Education.

NIGHT.

I LOOK'D all night upon the stars,

So bright, so bright they were-
Diamonds upon the brow of night-
And not a cloud was there.

My heart grew lighter as I gaz'd,
So pure, so pure they shone-
Like the gladsome tear that feeling sheds
For sorrow when it is gone.

I chid the sadness of my breast;

The zephyr seem'd to say,
There are specks of joy as bright as these
Upon thy midnight way.

And then the night went on and on,

And hour on hour came;

And still I looked, and the stars were there-
But O they were not the same!

The azure vault was as deep a blue,
As pure the midnight air,

The brow of night was as beautiful,
And still no cloud was there.

But where was gone that brightest one?
And where that group so gay?
Bright ones and gay ones were there still-
But the first lov'd, where were they?

Passing, passing, passing all

In faithless pageantry

Gone in their beauty, gone in their pride,
Still shining, but not for me.

I was sad again-Ah! wo 's the heart
That its meed of joy must find

In brilliant specks that so quickly pass,
And leave the night behind.

And wilt thou go too, thou last pale one,
Upon whose constancy

Intently I have look'd so long,

At last to see thee die?

Farewell then-I was lone before,
And lonely now again,

I'll spend my useless gaze no more

On midnight's changing scene.

I'll wait, in sorrow, yet in hope,
Till yonder scarce-born ray
Beams in its brightness through the sky-
Then it will all be day.

From the Jewish Expositor. FIVE LETTERS ON PROPHECY; particularly as it relates to the Latter Days and the Future Triumph of the Church of Christ. By the Rev. W. Marsh, A. M. pp. 137. Seeley; Nisbet; Baldwin.

THERE is no subject that excites at the present moment more deep and general interest, than that portion of divine prophecy, which relates to the future triumph of the Church of Christ in the latter days. When, a short time since, it began to arrest the attention of a few individuals, because it seemed to awaken a spirit of inquiry, and to revive a spirit of con

troversy, though little that was now challenged the credulity of Christians, and though much that was said and written was only a recapitulation of opinions that had long since risen and lived their day and were exploded; yet the mooting of the question was held as a dangerous speculation, and those who were bold enough to do it, were charged with obtruding themselves into things which they ought not, and affecting or attempting to be wise above that which is written.

Notwithstanding the general voice, however, being against investigation, the matter has spread far and wide, and has gained many votaries; and though we disclaim any intention of entering the lists of controversy, or offering a decision upon any of those numerous points which are subjects of dispute, yet we think it right to inform our readers as to the opinions which are advanced by dispassionate and thinking men, since it is recorded that while "secret things belong to God, yet those which are revealed belong to us and to our children."

Mr. Marsh, the author of the publication before us, has collected his thoughts together, and thrown them into the form of an epistolary correspondence, comprising his observations on several important topics, in five letters. This method precludes, of course, a very deep or extensive investigation of the large and varied subject of unfulfilled prophecy, though it is well adapted to the conveying of "a few plain thoughts" on such interesting topics as are touched upon, being

I. The outline of prophecy unfulfilled.

II. The concern which the Jews will have in its accomplishment.

III. The period fixed for the coming of our Lord.

IV. The circumstances which are to attend that great event.

V. The practical use of the whole.

For the outline of prophecy unfulfilled, the author refers to the ninety-eighth psalm as a fair model, thus viewing the redemption of Israel from Egypt as typical of "a deliverance still future, both of Jews and Christians, more wonderful, more extensive, more glorious, and more durable than under any previous dispen sation the world has ever witnessed."

Mr. M. considers that "these great events will be accomplished by the Lord himself, by a special divine interposition, and not be brought about by the employment of ordinary means.'

In pleasing colours are drawn the consequences and effects of this change of things, and the letter closes with the remark, that "Paradise again regained occupies a greater space in Scripture than paradise lost," and anticipates the golden age of the world, when "the nations shall learn war no more, when the savage and the tame shall lie down together, and a little child shall lead them."

In the second epistle, on The concern which the Jews will have in the accomplishment of prophecy, noting the division of the descendants of Jacob into Judah and Israel, the letter remarks, that "in the prophecies respecting their future destinies, this distinction is most carefully preserved." From Deut. xxviii. and XXX. arguments are adduced to show that the

dispersion of the two, and of the ten tribes, "is distinctly recognised,"-that "God will interpose on their behalf,"-that "the promised restoration is applicable to the whole nation,"-" that the land of Canaan is still insured to them as their possession," and "that real piety, emanating from Divine influence, will be prevalent among them." All these points are followed up by ample and appropriate quotations from the prophets, and nothing is advanced that is not fully admissible. In combatting the opinion, that the promise of Judah's return out of captivity was fully accomplished in their deliverance from Babylon, the following striking remark is offered:"When the people came out of Egypt, there were about six hundred thousand on foot that were men, besides children. But when they came out of Babylon, the whole congregation was only forty and two thousand three hundred and three score,' &c. (Neh. vii. 66, 67,) not quite fifty thousand. It is impossible, therefore, to consider this diminished number as corresponding with the animated language of Hosea, whose prediction (ch. i. 9-11) of the amazing increase, must refer, not to their return from Babylon, but to their final general restoration." (p. 40.) Certainly no event has yet transpired in the history of Israel, at all commensurate with the distinct and numerous predictions and promises of their return, ingathering and vast increase. Isaiah xlix. is quoted in connexion with this point with great effect.

But the most striking part of the subject in general, as well as of this letter in particular, is, "the prevalence among them of real piety, as emanating from Divine influence. The Lord will circumcise thine heart, and the heart of thy seed, to love the Lord thy God.' That a spirit of repentance shall be poured out upon the house of Israel, is as distinctly promised as that they shall return to their own land. Were their restoration to be contingent on their repentance, and were no provision made to that effect, then indeed would there be some ground for the conjecture, that they never can be grafted in again, seeing that they continue, and, as some think, are doomed to 'continue, in unbelief:' but since the promise of repentance is absolute, (and that it is so reference may be made to Deut. iv. 29,-where the may be taken as a conjunctive particle, -as well as Jer. xxxi. 1-9,) no obstacle remains to the fullest accomplishment of all those promises which are yea and amen in Christ Jesus." To the consummation of this our author looks forward with deep interest, and ventures to say, in commenting on Isa. Ixi. 7,"In their land they shall possess the double, everlasting joy shall be unto them""Then it is, that they shall constitute the metropolitan church and city of a Christian world, for Jerusalem shall be the throne of the Lord, and the name of the city from that day shall be, The Lord is there. (Jer. iii. 17, Ezek. xlviii. 35.)" p. 51.

The subject of the third letter is "The period fixed for the coming of the Lord," a topic to be approached with reverence and godly fear. How far the words of our Lord in Matt. xxiv. 36, "Of that day and hour knoweth no

man;" and "the times and seasons the Father hath put in his own power,"-how far these passages should deter any, not to say curious, inquiry, into this mystery, it becomes us well to consider; and how far the Saviour's reprehension, on the other hand, of not discerning the signs of the times, may authorize a sober inquiry on the point in question, is worthy the gravest consideration, and of the inquiry of the wisest men. Certainly here

"Fools may rush in where angels fear to tread:"

yet when the matter is regarded with a proper sense of its importance, the contemplation of it may be profitable to us, and we may be led to assume an habitual attitude becoming those who wait for the revelation of the Son of

man.

That our author is duly sensible of the difficulties attending this grave subject is clear, from the following remark: "The period fixed for the coming of our Lord, is indeed one of those points on which there exists a diversity of opinion: I shall not, however, refer to it in a way of controversy, but simply advance such thoughts as may have been suggested by a careful perusal of Scripture. I take it for granted, that there will be a personal advent of Christ. Our Liturgy refers to this continually and the coming of Christ, to which she directs our attention, cannot by any construction be interpreted as a spiritual or providential coming, but must be considered as a personal advent. This point will be conceded by all without an objection. The period fixed for his coming, must necessarily be connected with, and in some measure dependent upon, the purpose for which he comes. This will also be admitted. The purpose for which he comes is, therefore, the first point for consideration; and this, I should say, is to establish a millennial kingdom." (p. 57, 58.)

Now if by the expression, "This point will be conceded by all without an objection," Mr. M. means merely that our Lord will, some time before the final consummation of all things, make a personal manifestation of himself, he is no doubt correct; but if he means that there will be "a personal advent of Christ, to establish a millennial kingdom," (see p. 57, 58,) and that "this point will be conceded by all without an objection," he certainly labours under a mistake. Not even a majority of the Christian world would concede this point.

The subject is awakening inquiry, and inquiry is eliciting truth, but the difficulties which present themselves in the way of forming a complete and consistent system are such, that some time must be expected to elapse, and more light must be distinctly thrown upon the matter, before this view of it will meet with universal assent.

And the difficulty which arises results from the supposition that the coming of Christ "is to establish a millennial kingdom." For the inquiry naturally presents itself What shall be the manner of this kingdom? The first chapter of St. Luke, 32, 33; the parable of the nobleman going into a far country to receive a kingdom for himself, and to return; Christ's own declaration to Pilate, that "hereafter he

come as visible to this earth, as the angels to the patriarchs, and their visits much more frequent. Why should they not occupy the new heavens, while the converted inhabitants of the world occupy the new earth?" (p. 110.)

We offer no comment on this idea, but merely transcribe it to show the opinion of our author on this very difficult point; but at the same time we would suggest, whether it would not be best to refrain from an attempt to reconcile difficulties in the absence of that information, without which we are in danger of running into unauthorized conjectures?

This series of letters closes with one, the subject of which is "the practical uses of the whole." These we briefly enumerate. The first is,

"To awaken the unbelieving and profane. "To convince thoughtless and false profes

sors.

"To direct the church in her appropriate duty. "To animate the believer in his Christian warfare."

Under all these heads reflections most pious and judicious are offered, and with all our doubts and misgivings, we cannot but cling to the subject, and dwell upon it with pleasing ecstasy. And the perusal of the following remarks will bespeak the attention of our readers to the topic, and lead them to indulge in all those delightful scenes which are here represented:" Then," referring to the Saviour's coming, "shall faithful ministers find their converts to be their crown of rejoicing; then shall every man receive his own reward according to his own labour; then shall true believers meet all their departed friends, and have a full display of the glory of their beloved Lord; then shall they that are wise shine as the brightness of the firmament, and they that turn many to righteousness as the stars for ever and ever."

Before the close of the last letter, our auhor touches upon the reward of works. On the text, "He will reward every man according to his works," he says, "As the justice of the Most High will be exhibited in the final condemnation of unbelievers, and his mercy manifested in the salvation of believers, so will the equity of the Divine procedure towards his servants be made to appear in that day. In what particular way and form this will be manifested, it may not be so easy to determine. There may be a difference of capacity," &c. (see page 133,) and then adding some sensible observations on the subject of justification by faith, and showing how this is perfectly compatible with St. James's "justification by works," and asserting that man is justified freely by God's grace, meritoriously by Christ's obedience unto death, instrumentally by faith, and declaratively and evidently by good works; he adds, "and not only so, but our reward in the kingdom of our Lord and Saviour will be proportioned to our Christian sufferings, Christian dispositions, and Christian services," &c. &c. Our author's opinion as to the nature of these rewards is not stated. The only scriptural clue to it is Luke xix., in the parable of the talents. To him who had rightly appropriated his ten talents, it is said (ver. 17), Because thou hast been faithful in a very little,

have thou authority over ten cities. This idea is exactly consonant with a state of millennial terrestrial blessedness, and if this be what is implied, and there is no reason to think it is not-how it agrees with what our author says above (page 110) of the righteous raised dead occupying the new heavens, and only occasionally visiting this earth, we do not see. On this earth, it is maintained, that our Lord's kingdom is to be established; therefore, if the saints are to be rewarded here, is this quite consistent with their dwelling in the new heavens, till the grand consummation of all things?

The following quotation from a sensible writer, long since numbered with the dead, upon this question, shall close this article:"There will be two distinct resurrections of the dead-first of the just, and secondly of the unjust; which last resurrection of the reprobate, will not commence till a thousand years after the resurrection of the elect. In this glorious interval of one thousand years, Christ will, I apprehend, reign in person over the kingdom of the just: and that during this dispensation, different degrees of glory will obtain; and every man shall receive his own reward, according to his own labour.' This reward, though temporary, will, surely, be more than equivalent to every thing we can be enabled to do or suffer for God, during the short span of our present life. And yet though the reward will vastly transcend the work; still, between temporal obedience, and this temporal recompense, there is some little proportion: whereas, between temporal obedience, and the eternal weight of glory, there is no proportion at all. And to me it seems very clear, that, whatever difference of bliss and honorary distinctions may obtain, during the millennary state; I am inclined to think, both from Scripture and reason, that in the heavenly glory which will immediately succeed the other, all the saints will be exalted to an equality of happiness, and crowned alike. Upon the whole, I give it as my opinion, that the reward of the saints, during the personal reign of Christ upon earth, will be greater or less, in proportion to their respective labours, sufferings, and attainments: but that, seeing they are loved alike, with one and the same everlasting love of God the Father; that their names are in one and the same book of life; that they are all justified by the same perfect righteousness of Christ; redeemed and washed from all their sins in the blood of the same Saviour; regenerated by the same Spirit; made partakers of like precious faith; and will, in the article of death, be perfectly (and of course equally) sanctified by Divine grace; for these, and other reasons that might be mentioned, I am clearly of opinion, that, in the state of ultimate glory, they will be on a perfectly equal footing with regard to final blessedness, both as to its nature and degree; and, as the parable expresses it, receive every man his penny.'

We recommend Mr. Marsh's letters to the careful perusal of our readers, and as calculated to awaken and assist inquiry. We offer no decided opinion upon those points which may be considered matters of controversy. In noticing publications which are connected

with the subject of our labours, and which, by | reason of what God is doing in the world, is becoming daily more interesting, we undertake merely to make a report-to compare the author with himself and all his views with the particular system he aims to support, that all things may be proved, and that we may "hold fast that which is good."

From the Assistant of Education.
"WHERE IS NOW THY GOD?"

O God, where art thou? In my bosom's care,
Companionless, alone,

I had no comforter, no hope but thee,
And even thou art gone.

How do I know-O agonizing thought!
While thus in vain I call,

If thou indeed art all I have believ'd?
Or if thou art at all?

Bow'd like the drooping bulrush o'er my hearth,
Where through uncounted hours,
My troubled soul to one who is not there
Its thoughts of sorrow pours;

I have sate waiting, waiting for thy word,
And still no message came-

I've shed a thousand, thousand bitter tears,
And no one gather'd them.

And then I've taken thy volume on my knee,
And still 'twas written there,

That thou dost listen to the mourner's sigh,
And number every tear.

O Lord, thou knowest-and dost thou not care
That he should thus bereave

Of all that it desires in earth or heaven
The soul that thou canst save?

From the British Critic.

THE CELTIC DRUIDS. By Godfrey Hig gins, Esq. F. S.A. London. Hunter. 1827. 4to. pp. xcvi. and 316. 31.

THE Celtic antiquities of the British Isles have been illustrated by the researches of Borlase, Vallancey, Davies, Hibbert, Stukeley, Sir R. Hoare, and others; but they have mostly limited their inquiries to one branch of the subject, and have laboured the more usefully on that very account. Mr. Higgins's merit is, that he has made a hotchpotch out of them all, and thrown into it more strange and ill-assorted ingredients than ever entered the mystic cauldron of the Druids. The condiment with which he has seasoned it is hatred of priests, which is the more amusing, because he is placed in a most ludicrous predicament by his admiration of the Druids as Celts, and his abhorrence of them as priests. On the one hand his theory requires him to acknowledge, that they were skilful, learned and polite; great astronomers, able legislators, honest patriots; that they had a knowledge of gunpowder, telescopes and the compass; that their code of morals was excellent, and their administration of justice pure, the trial by jury being their invention; in short, that they were venerated by all the world. But on the other hand, they were unfortunately priests; and when that

go

And say not to me now,

That page so full of promises unkept
May haply not be true;

And he upon whose love so long in faith
My ardent hopes recline,

Now waited for in vain, may not be God,
Or be at least not mine.

Such doubts, such agonizing doubts within
Whispers that deadly foe--

And having nothing left me but my faith,
Would rob me of that too.

Jesus, Saviour, if thou dost remember,
When hungry and unfed,

He even for thine own celestial feet
That bold temptation laid;

Have pity on my weakness, and send down
From thine eternity,

One of those angel messengers who came,
And minister'd to thee.

More nights, more days than thou of old didst stray

In that cold wilderness,

My weary soul has kept its fast from joy,
And hunger'd for its peace.

And now he comes, as erst he came to thee,
And whispers in mine ear,

"If thou indeed hast such a God in heaven, Why hears he not thy prayer?"

wood to him; he is ready to exclaim with Timon, "Rid me these villains from your companies; hang them, or stab them; drown them in a draught; confound them by some course." Perhaps being muzzled by his theory, and so restrained from falling on the Druids, he barks the more at the rest of the tribe; certain it is, that he shows his teeth whenever he meets them. If a Rabbi boasts too much of his law, it is "most sacerdotal and matchless effrontery; if the Grecian mythology is fabulous, it is all owing to the priests, who, like the whole fraternity," cheat the populace with juggling tricks, and always endeavour to keep them in ignorance." But the most extraordina ry charge of this Misohierist is, that priests hardly ever give themselves time to think. What would his book have been if there had not been such thinking priests as Davies, Maurice, Faber, Borlase, Roberts, Dutens, Prideaux, Shuckford and Ledwich? However, we have no concern with his peculiar antipathies: Evelyn relates that Lord Strafford could not sit at a table where the dessert was garnished with roses; but the roses were none the worse for Lord Strafford's antipathy; nor will the priests be much disturbed by the malevolence of Mr. Higgins.

Setting aside, therefore, this peculiarity, we are of opinion that he has done his countrymen