His hair crowned with thorns, and extinguished his eyes, My Father, forgive them," he whispers and dies. III. Assist me, Redeemer, that pardon to gain, PARODY ON MARY'S DREAM, I. The sun has risen o'er heaven's high hills, Which flows and must for ever flow. The closed eye forgets to weep, No sorrow heaves the tranquil breast; Then mourn no more for those who sleep. II. O'er life's rough sea they sometime sail'd Of shipwreck'd hopes and heaven lost: And trembled to approach the shore: But now secure on heav'n's blest strand, For harbour'd spirits weep no more, III. O might some friend from yonder skies, Sweet would the rising seraph sing O Christian weep no more for me!" PSALM 137.-To the Tune of Auld Lang Syne. 1. By foreign streams that murmured round, Their mind was free, their thoughts unbound Were still towards Zion turned. THE BEST CHOICE; exemplified in the History of Mary. A Tale for Sabbath Schools. By DAVID IVES. We are glad to see that the doggrel taste, which has too often been promoted by pieces on religion, is now likely to be generally extirpated, by the introduction of little publications of a superior order. Perhaps, we have in part to thank the Taylors and Edmestones, &c. who have not disdained to tread in the condescending steps of Watts. Mr. Ives is a very young writer, but he has here written well for very young people. We shall be happy if the following extract Ꭰ should tend to increase the circulation of this cheap and useful penny work: 'One time her work perform'd and clean, And all around was still, She sat by Sol's retiring beam, She read of Martha's anxious pain To serve her much-loved Lord; Martha accused her sister's pride, "One thing is needful," Christ replied, "And this is Mary's choice." Struck with the simple tale, and fired With an impressive view, She cried, with extacy inspired, "And I will choose it too!" Light from the Spirit's quickening power, She saw from this important hour, Oh, she was happy then, and kind, A SELF INTERPRETING TESTAMENT, Containing many thousands of various readings, and parallel passages, collected from the most approved translators and Biblical Critics, including all those of the authorized Version; and set under the text, in words at length, so that the parallel passages and various translations may be seen and read at one view; with introductory arguments concerning the origin, occasion, and character of each book; a reconciliation of seeming contradictions, and the meaning and pronunciation of the scripture proper names. Adapted to the use of reflecting christians of every denomination. By the REV. JOHN PLATTS, 8vo. part 1, 4s. 6d. Mr. Platts deserves the thanks of the Christian world for this excellent work, in which all the labours of the learned are brought down to the meanest capacities, and pulpit preparations are greatly facilitated by all the various reading and parallel passages spread at once before the eye. This publication is a lengthened commentary, without any mixture of error, or sectarianism, and a Critica Sucra, without either Latin, Greek, or Hebrew. The passages appear to us, as far as we have examined them, to be fairly chosen, and such, as under the guidance of the Holy Spirit, will not fail to throw light upon those they are designed to explain, to shew the uniform consistency of the scriptures, and to lead the humble mind into all truth. A list of the contractions of Critic's names should have been given at the beginning, as they may not be always readily discovered by the mode adapted of once introducing them in the note, and afterwards giving them in their contracted form. EUTHANASIA; or, the State of Man after Death. By the Rev. LUKE BOOKER, L.L.D. Vicar of Dudley. 12mo. pp. 169. This work embraces subjects which, beyond all others, are highly interesting to mankind. The Resurrection-the future existence of the soul-the future state of happiness-the future enjoyment of their intercourse that were dear to the Christian in this world. When we took up the volume we imagined that it must either be metaphysical or fanciful. It is neither. It treats on all these topics on scripture grounds, and, being written in an engaging style, combines both pleasure and edification. We have been fascinated with its pages, and can recommend them with the greatest satisfaction to the perusal of our readers. Some of the subjects discussed must, however, in our view, still remain matter of conjecture, as they are not clearly revealed in the sacred book; they are among the things hard to be understood,' and which we shall know hereafter.' Dr. Booker favours the 6 opinion of Bishop HORSELEY and others respecting an intermediate state. There is certainly something plausible in their arguments, and when we have paid a little attention to their theory, those passages which speak of the renewed spirit going to glory immediately on its dismissal from the body, do not militate against them in the manner we should suppose. However, we do not pretend to advocate their ideas, for we confess that we have rather some prejudices against them. Dr. Horseley's favourite passage in the Psalms, which he has rendered thou wilt not leave my soul in a state of separate spirits,' and which our translators have rendered thou wilt not leave my soul in Hell,' we, with all deference to such great criwould venture to read, by substituting for Hell the Grave, and for Soul, the Body, thou wilt not leave my dead Body in the Grave'-and in this we conceive that we are borne out both by the scope of the original and the context. See the use of way in Leviticus xxi. 1, 11, and Numb. v, 2 and 6, 6; where it clearly means a dead Body. PARKHURST is decidedly against the general interpretation of the word as a noun, and speaking of its being translated the soul, observes, I must for myself confess, that I can find no passage where it hath undoubtedly this meaning.' He, however, thinks the passage in question is among those that seem fairest for this signification.' But why he thinks so, he has not said. A reference to the other important word in this passage will still throw more light upon it, : means not merely the invisible state of the Dead,' but also the common receptacle of the Dead, and is so used, Gen. xxxvii. 35. etc. And we may get additional strength for this view of the subject, by referring to the quotation of the apostle Peter, Acts ii. 27, where, as in the Septuagint, the word is used, corresponding with the Hebrew WD, and 'Ans, corresponding with w meaning in like manner the sepulchre or grave; the dark and gloomy mansion of dead bodies. See |