true nature and design of bis ministry itself. This Dissertation also is con. nected with the general argument of Dissertation viii. in Vol. I.: and its chief purpose is to establish a necessary, but clear, distinction between the proper office and character of John, in which he agreed with those of Jesus Christ, and the truth of his personal relations to Jesus Christ, in which be differed from them.

“ The sixth Dissertation endeavours to shew that, though St. Matthew's account of the order of the temptations may be the true, St. Luke's is not inconsistent with it.

" The seventh Dissertation carries forward the series of the Gospel history, and at the same time strictly exemplifies the supplementary character of the Gospel of St. Jobn, by shewing that, beginning his narrative precisely where the other Evangelists had left off, he conducts it regularly down to the point of time where St. Lukc, in particular, bad begun again. To this Dissertation an Appendix is attached, designed to confirm a statement in the Dissertation itself, and involving the question of the computation of sabbatic years : one of which is shewn to have actually coincided with the first year of our Savi. our's ministry.

" The eighth Dissertation, which is divided into four parts, is designed to give a general preliminary or prospective survey of the whole course of our Saviour's ministry, both in Judæa, and out of it. The first part is devoted to the consideration of the ministry in Judæa, and its object is to prove that, as St. John alone has given any account of this ministry, so he has given a complete account of it. Each of the three last parts is devoted to a separate year, down to the middle of the third year in particular, where the review will be found to stop short: and their common purpose is not merely to give the student of the Gospel history a clear view of the course and connexion of his subject beforehand, but to contribute to the general purpose of the work, by shewing with what facility the Evangelical accounts, duly arranged, may be made to fill up the periods of time allotted to them--to supply in a great many instances the most distinct proofs of the accommodation of the latter to the prior narratives--and to prepare the way for the discussion of particular questions by a better understanding of the grounds on which they proceed.

“The Dissertations, which follow from the ninth to the fourteenth inclusive, are accordingly all devoted to the discussion of such questions : the ninth being designed to prove the conclusion that the miraculous draught of fishes, in St. Luke, is no Trajection : the tenth, that the feast which ensued on the call of Levi is no Anticipation: the eleventh that the sermons from the mount were distinct, and may each be related in their proper place: the twelfth, proposing to reconcile St. Matthew's account of the time and manner of our Saviour's interpretation of the first of his parables with St. Mark's, or St. Luke's: the thirteenth, to adjust St. Mark's account of the question concerning eating with unwashen hands to St. Matthew's: the fourteenth, to investigate the proximate cause of the disputes concerning precedence, and at the same time to establish the proof of a luminous instance of the supplementary relation of St. Mark in particular to St. Matthew,

“ It is the object of the fifteenth and the sixteenth Dissertations respectively, to prosecute the subject discussed in the eighth, and to exhibit another clear and decisive proof of the critical accommodation of St. John's Gospel to the three first Gospels in general, and of St. Luke's to the two first in particular.

“ The seventeenth Dissertation has it in view to determine the locality of the village of Martha and Mary, so far at least as to prove that it was not Bethany: and by way of corollary to this disquisition to explain and illustrate the circumstances of the unction at Bethany.

“ It is the business of the eighteenth Dissertation to compare the account of the dispossession in St. Luke with the similar account of St. Matthew ; the result of which comparison is to prove that neither of them is a transposition.

« The object of the nineteenth Dissertation is to point out the many critical indications of time, which occur in the twelfth chapter of St. Luke, and which all converge upon one'and the same conclusion, that they belong to the last period of our Saviour's ministry.

“ The object of the twentieth Dissertation is to render it probable that the destruction of the Galileans, alluded to at Luke xiii. I, was a recent event, and a consequence of the sedition of Barabbas.

“The object of the twenty-first is to harmonize the accounts of St. Matthew and St. Mark, in reference to the question concerning divorce: and the object of the twenty-second, which concludes the volume, is, by the simple consideration of later and supplementary accounts, to remove every difficulty connected with the miracles at Jericho.

“ The business of all the Preliminary Dissertations contained in the third and last volume, is to harmonize the several accounts of the Gospel history, from the time of the arrival at Bethany before the last Passover, to the day of the ascension into heaven. This object is effected through six consecutive Dissertations-of which the first ascertains more particularly the true date of the arrival at Bethany, and the true date of the procession to the temple: the second, the time of the cleansing of the temple : the third, the order and succession of events on the last day of our Lord's public ministry, and the time of the unction at Bethany: the fourth, the time of the last supper : the fifth, the course and succession of events from the evening of Thursday, to the evening of Saturday in Passion-week : the sixth harmonizes the accounts of the resurrection itself. The particular purposes, which each of these Dissertations also embraces, are too many and various to be comprehended under any general statement; and will be sufficiently evident from the Table of Contents itself.

“The remainder of this volume is taken up by a number of Appendices to the Preliminary Dissertations in general, the common purpose of all which is to supply some omission in former Dissertations of the work, and consequently the particular purpose of any one of these Appendices is subservient to that of the corresponding Dissertation, to which the reader is accordingly referred.” Vol. I. pp. xvi.—xix.

The titles of the Appendices are, “On the Supplemental Relations of the Gospels-Principle of Classification as applied to St. Luke's Gospel Chronology of the Kingdoms of Judah and of Israel”—which irrelevant matter, designed as supplementary to the useless Appendix of the tenth Dissertation in the first volume, occupies more than fifty pages—“ Computation of Sabbatic Years—Journey of St. Paul from Philippi to Jerusalem – Rate of a Day's Journey-Time of the celebration of the last Passover-Miscellaneous Notes."

In what further we propose to lay before our readers, on the Chronology and Harmony of the Gospels, according to the order of subjects which we traced in the preceding volume, (pp. 763—768,) we shall have little occasion, we hope, for the style of animadversion which has hitherto marked our review of the Dissertations. We are desirous of stating what we deem substantial truth, without entering upon the examination of opposing opinions, unless these appear to have some real force. Following this course, we shall not be required to enter much upon Mr. Greswell's data and reasonings. We shall find opportunity of considering such as really bear against our own views; but if the principles we shall advance are just, there is comparatively little in those on which the peculiarities of Mr. Greswell's Harmony rests, that can have a solid foundation.


LITTLE human lily! Meek flower unblown !
By the scythe of the Reaper of nations mown,
In “the dew of thy youth” thus callid on high-
Was it better to bloom till that dew was dry ?
But why, drooping blossom, ere life be filed,
Do I number thee thus with the early dead ?
'Tis because the life-pulse of hope is low,
And the grave of the snow-drop is dug in the snow.
Even now, while I give thee a stranger's sigh,
Thy father watches ihy glazing eye :
Even now, while I give thee a stranger's tear,
Thy mother thinks of her baby's bier.
Pass away, little spirit, and pass in peace !
Thy pleasures are done-let thy pains too cease!
How can we wish thee to drag in pain
The few frail links of a breaking chain ?
Part, little darling, in peace depart
Oh ! hadst thou my future, and I thy heart !
Part, little seraph, thy hour is come,
And the Highest has call'd the pure one home.
I ask'd, and I had, the leave to look
On the last pale leaf of thy closing book ;
'Twas white as the whitest rose in the wreath,
With a word like a shadow-the word was Death.
I look'd in silence, and turn'd away,
For I saw what I look'd on would soon be clay ;
Quick were the pants of the labouring breast-
'Twas a motion that told of a long deep rest !
And there she lay, with a gleam of blue
Just shewing the half-open'd eyelids through,
A moist, a vague, and a sleepy gleam,
As if Death had come like a wildering dream.
Our senses oft wander before we sleep,
And then it falls, long, heavy, and deep;
And often thus the half-conscious soul
Reels on the brink of the mortal goal.
Is thy glad voice mute ? Thy bird yet sings,
When the morning strikes on his wires and wings;
The rose loiters yet on the wintry tree-
They are flowers for thy grave, but not for thee.
But other birds shall sing where thou art,
With no music that comes from a broken heart;
And flowers that blossom where no flowers die
Shall gladden the meek young stranger's eye.

Yet, yet we will think that a day will break,
Early or late, when the sleepers will wake-
Oh that so earthless and undefild
We might face the Smurise of Life, sweet child!
'Tis we are the dead far more than thou-
Long are the waters our barks may plough ;
And many a tempest, and many a cloud,
Must shiver the keel, and sweep the shroud.
Yet with storm and cloud we may bravely cope,
While on thy anchor we lean, sweet Hope !
And thy two bright sisters, Love and Faith,

Have a smile for Grief, and a shaft for Death.
Crediton, November, 1830.

EARLY RELIGIOUS INSTRUCTION-CHILDREN'S BOOKS. We have been greatly interested by the progress of an amicable discussion carried on in several successive numbers of the Boston “ Christian Teacher's Manual,” on the propriety of separate and suitable public religious services for children; and it is a subject so nearly allied to the question of a separate literature, that we must take the liberty of offering a few remarks upon both. But let us not enter the field as, on this occasion, opposed in opinion to the Editor of the Christian's Manual, without expressing our value for that excellent little publication. Accustomed to admire the Boston Christian Examiner, it has been with yet greater pleasure that we have read its bumbler looking companion. Of course, its tone is affectionate and gentle; no less could have been expected from the sources whence it emanates; but it is also independent, powerful; often calculated, by its spirit and manner, to rouse young people to self-exertion and energy; and it is free from dogmatism - free, also, from that disgusting appearance of patronage which spoils much of our juvenile literature. There is room for question of the Editor's judgment in introducing two or three of the German extracts; but it is to the individual pieces that we object—not to the attempt to bring before young persons specimens of the free and unsophisticated writings of that wonderful people; and, even in our doubts, we think it right to call to mind the fact that some German books for children, which now so exceedingly offend our taste as to disqualify us from forming a fair judgment of their merits, not only impressed our own childish minds in the most salutary way, but are, we firmly believe, of abiding service to numberless individuals. One reason for this may be, that we do not remember an instance in which honesty and good faith are violated in these books: they tell stories of the good and bad, it is true, but they never inculcate, by parental authority, a low, selfish, and calculating morality : and they make the rewards of virtue to consist chiefly in peace of heart, and sympathy with the excellent of the earth. To return, however, to the Christian's Manual. We particularly admire the translation of Luther's Paraphrase on the Lord's Prayer, the Conversation on the Use of Manuals, some part of the Remarks on SundaySchools, and the Letter to a Mother, No. I. New Series.-In this number

we have observed a query respecting the priority of authorship of a story in Mrs. Barbauld's Lessons; that of “ The Idle Boy.It is related both by Mrs. B. and M. Berquin, and as the manner of telling it is somewhat different, we are curious to know who was the first narrator. The Frenchman's introduction of the father, with his superfluous bounty, seems to us no improvement.

« There was once a very small child; for if he had been larger I dare say he would have been more wise ; but this was not much bigher than the table. His mamma sent him one day to school. The weather was very fine; the sun shone without clouds; and the birds sang upon the trees. The little boy would have liked better to run in the fields, than to go and shut himself up with his books. He asked the young girl who was leading him, if she would play with him ; but she answered, My friend, I have other business to do. When I have led you to the school, I must go to the other end of the village for some wool for my mother to spin ; if I did not, she would have no work to do, and she would earn no money to buy bread

“A moment after he saw a bee, who was flying from one flower to another. He said to the girl, I should like to go and play with the bee. But she answered, that the bee had something else to do; that it was busy in flying from flower to flower, to collect from them something to make honey of: and the bee flew away to its hive.

“Then a dog passed by: the little boy would have liked to play with him ; but a hunter, who was near, blew his horn, and directly the dog ran towards his master, and followed him to the fields. He soon started a partridge, which the hunter shot for his dinner.

“ The little boy went on his way, and he saw near a hedge a bird which was hopping about; Ah! said he, that little bird is playing all alone: perhaps he will like me to go and play with him. Not at all, answered the young girl, the bird has got something else to do. He must collect froin all quarters straw, wool, and moss, to build his nest. At the same moment the bird flew away, holding in his beak a large piece of straw that he had just found; and he went to perch upon a great tree, where he had begun to build his nest among the leaves.

“At last the little boy met a horse on the border of a meadow. He wanted to go and play with him; but a farmer came by, who led away the horse, saying to the little boy, My liorse has other business to do, than to come and play with you, my child: he must come and help me to cultivate my fields, otherwise the corn could not grow there, and we should have no bread.'

" Then the little boy began to think: and he soon said to himself, Every thing which I have met has something else to do than to play : I must do something better, as well as the rest. I will go straight to school and learn my lessons. He went directly to school and learnt his lessons quite well, and received the praises of his master. This was not all : his father, who was informed of it, gave him the next day a large wooden rocking-horse, to reward him for so much application. Now, I ask you, if the little boy was not glad not to have lost his time in play ?"-Christian Manual, pp. 15, 16. ,

The Editor of the Christian Manual advocates the separation of the old and young in our public Sunday services, if we understand him aright. He thinks it unreasonable to require children's attention to public worship as conducted among adults, and would consequently have them instructed by teachers of their own. This is no new idea, but it is one deserving very serious consideration. We are no advocates for bringing children to public worship at all, till they have some just and general idea of the purposes for which the multitude is brought together. But, at a very early period, this idea may be formed in their minds; they may be, and are, fully capable of sympathy with father or mother in the work they are performing. There is

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