But we would warn the man of exclusively "practical objects," that he cannot dispense with the existence of these things somewhere in society, if he can conduct his own business and spend his own life satisfactorily without recurrence to them. It is the scholar that has placed in his hands those very means which he now considers so independent of all learning, and it is to the scholar that he must look even for the possibility of continuing his own dry and material existence. Taste, virtue, sound philosophy, pure morals, elevated art, and religion, are the soul of that body politic of which he is an atomic member. Palsy the soul, and the body must soon wither; and as it crumbles to decay, our practical man, with all his plans and schemings, independent and self-relying as he deems himself, must die with it, or at best give up his wide-spread operations and his keen speculations in the stock-market, to dig clams from the sand and roots from the woods, just as other savages are compelled to do. For civilization dwells, not in the splendid edifice, but in the genius and taste that could devise, and the skill and science that can erect it. When these are gone, the magnificent building soon becomes a melancholy ruin, only marking to the eye of degenerate descendants the spot where their fathers dwelt in power and in glory. And more especially, we say again, are considerations like these imperative upon the professed scholar. It is due to the community and to his own fame, that he should maintain himself on high ground; and if he undertake to address the public mind, that he should offer to it a work of purity, elevation, good taste and pertinency. The high priest is inexcusable, if he bring to the altar an offering which he knows to be blemished and impure. The avowed man of letters should seek to neutralize, by special care and exertion, the injurious tendency, rather than yield to its influence or seek justification for indolence and imperfection in its example. G. H. D. VOL. XLI. 4TH S. VOL. VI. NO. III. 36 ART. VII. -NEW HYMN BOOK.* REGARDED as a volume of devotional poetry for private reading, this collection is one of the best that we have ever seen. The selection has evidently been made with much labor and care, and under the guidance of a taste deeply imbued both with the poetical and the religious sentiment. Whatever may be omitted, it contains few pieces which do not rightfully claim a place among the gems of religious poetry. It is not a collection so much as a selection, and determined, as it ought to be, by the individual peculiarities of the compilers. The result is, that it is so pervaded by one general tone of sentiment as to have the unity and interest which belong to a volume by a single author. It is eminently rich in hymns which express the ireligous aspirations of a confiding and devout heart. It is remarkable for the large number of new and excellent hymns which it has brought to light, many of which can scarcely fail of being permanent additions to the literature of our churches. And we may add, that among the best of them are some of those for which we are indebted, apparently, to the compilers or their friends. As a volume of religious poetry, giving expression to some of the highest religious emotions and suited to awaken them, we feel disposed to bestow upon it almost unqualified commendation. But having said thus much, we must say more. The volume is good enough to have its defects pointed out, and all the more, because, if any new hymn book is hereafter prepared, we are sure it will draw largely from this. We have expressed our high sense of the literary taste it exhibits, but there are some things, which, even in this relation, we should regard as obnoxious to criticism. We do not object to alterations in hymns where they are improved by the change, and in a large proportion of cases the alterations which we have observed seem to us judiciously made. The criticism we should make relates rather to the peculiar, and we must think, somewhat contracted and unsympathetic taste, which like the key-note in music, governs the compilation. In reading the volume, it appears to us that the *A Book of Hymns for Public and Private Devotion. Cambridge: Metcalf & Co. 1846. 12mo. pp. 380. [Nov. God, the imploring prayer for forgiveness, these states of mind find slight recognition here. We should suppose that the prayer, which many souls, at some period of life, have felt to be the only one they could utter, "God be merciful to me a sinner," seemed almost out of place to the compilers of this volume. The doctrine of the forgiveness of sins and the emotions that give meaning to it, occupy so subordinate a place in this collection, that it would seem as if hymns that express them had been intentionally omitted. As a slight illustration of what we mean, though unimportant in itself, in hymn 201, with the title, "A penitential hymn," and beginning "God of mercy, God of love," the last line of the fourth stanza is changed from "Seeking pardon from thy throne" to "Seeking strength from thee alone." The change in this particular case may or may not be an improvement; we refer to it only to illustrate an important characteristic of the volume. And we must consider it a most serious deficiency in a book prepared to be used in public worship by men, most of whom are conscious of their guilt, some of whom are penitent, and all of whom stand in perpetual need of the Divine forgiveness. There is another great truth of our religion, which holds a less prominent place than we should expect in a book prepared for Christian worship, we refer to the resurrection of Christ. It is the central fact of our religion. Our Christian hopes are all indissolubly connected with it. It stood ever before the minds of the Apostles, like a light shining in the heavens. In this volume there are many hymns which refer to Christ's death, very few which are prompted by his resurrection. It is impossible that the compilers should regard this as an unimportant event in Christian history. The defect may have originated in not meeting with hymns on this subject which commended themselves to their taste. But even at the expense of the poetical excellence of the volume, if that were necessary, greater prominence should have been given to this truth. in a work prepared for Christian worship on the Christian Sabbath. On the score of taste, if for no other reason, we are sorry that the fourth stanza, recognising the resurrection of Christ, of the hymn beginning, "Go to dark Gethsemane," should have been omitted. We have been thus particular in our remarks, because we think highly of the volume. It is a valuable addition to our hymn books, and might easily furnish a foundation for a better one than any we have. The deficiencies to which we have referred, affect its value chiefly as a hymn book to be used in churches. In the other part of its object to provide a collection of sacred poetry for "private devotion," and especially in bringing together those hymns which express the trusting, submissive and devout affections, we think the compilers have been peculiarly successful. Among the hymns now first published, are several from Mrs. Miles, which are so good that we regret that there are not more from the same source. We transfer one of them to our pages. IN AFFLICTION. THOU, infinite in love, Guide this bewildered mind, On the wild waters, - God of light, Bid the fierce conflict cease, In Jesus' name I cry to thee, Fain would earth's true and dear Save me in this dark hour: And art not thou more near? Art thou not love and power? Vain is the help of man, but thou Though through the future's shade Let me not shrink dismayed, But ever feel thee nigh: There may be grief, and pain, and care, But, O my Father! thou art there." |