Imágenes de páginas
PDF
EPUB

REVIEW OF A SELECTION OF HYMNS.

Hymns of Zion; being a Selection of Hymns for Social Worship,

compiled chiefly for the use of Baptist Churches. By BeNJAMIN M. Hill, Pastor of the Baptist Church, New Haven, Durrie & Peck. New Haven : 1829.

HYMNs constitute no small part of lyric poetry, in which it is intended to add to the melody of verse, the impressive charms of music. This species of poesy, whether we consider its antiquity, its distingnishing and intrinsic excellencies, or the number and talents of those who have cultivated it, claims an elevated rank. If we attempt to trace its origin, we shall be lost in the depths of remote antiquity; for on this subject, history will fail, and own herself unable to conduct us further than to hear the timbrel on the shore of the Red Sea, while the joyful Hebrew tribes unite their voices in the song of Moses.

But, in whatever age or country it may have been first cultivated, lyric poetry is peculiarly the offspring of the heart, and is owned and cherished by the laws of the human constitution. Combining the most consummate art with the ease and elegance of nature, and glowing with the ardor of an enlivened imagination, it flows with a torrent of enthusiasm. In the choice of subjects, it is permitted to range the universe, and cull the sweetest and the richest flowers. Awakening every tender feeliug, it often amuses and delights, by the sportive and melting strains of affection. Recalling to memory the days that are past, it sweetens the joys and cherishes the vigor of atttachments formed in youth, or pours the plaintive lay over the tomb of departed friends. It adorns true virtue with the dress which she has a right to claim, the richest and most attracting that can be bestowed. It places a wreath of glory on the brow of the patriot. But it chiefly delights to pursue its primitive object, to sing the praises of the Creator; and, combining in Him all that is fair; all that is great; all that is merciful; all that is just; all that is mighty; all that is awful or sublime; and clothing Him with light, as with a garment, it seats Him on the throne of the universe.

If elegance of description, and harmony of numbers can please, if music can charm, if sublimity of thought and of diction can excite elevated emotions; if the language of nature can touch the fibres of sensibility; if all these properties united, can soothe and soften the heart, and prepare it for the impression of sentiments, lyric poetry, in the hands of a skilful master, must certainly have a powerful ascendency over the human mind.

How happy for man, had this ascendency always been directed to virtuous purposes. Painful indeed is the thought, that an art so heavenly has ever been employed to adorn vice, and an influence so powerful has ever been exerted to allure the unwary into paths that lead to final wretchedness.

We have no intention of detracting from the reputation of the lyric poets among the Greeks and the Romans. But it is in the Psalms of the Hebrews, that we are to look for the most striking displays of beauty and tenderness, of strength and sublimity. Considered merely as it respects their style, these heavenly odes command our highest admiration. They are the store-house from which later poets have derived their choicest beauties; and with them, if we except a few specimens of eastern poetry as they are presented us by Sir William Jones, nothing of the kind either ancient or modern, can be compared. But in the estimation of the Christian, their excellencies must be unspeakably heightened by the consideration that many of the subjects which woke the harp of Judah, will forever employ the harps of the blessed.

If we consider the versions used in public worship before the time of Watts, we may form some estimate of the important service which he has rendered to the Christian world by his imitation of those Psalms, and by his Hymns. Though he is sleeping in his grave, yet he now animates the devotion of thousands. Others, too, have been highly useful by similar productions. And we hesitate not to say, that Cowper has probably done more real good to the human family by some of his Hymns, than by his valuable translation of Homer.

Too seldom, indeed, do we find poetry and piety united; we mean genuine poetry and genuine piety. And yet we do not believe that the one is inconsistent with the other.

The happy specimens which have existed of their union, are sufficient, we think, to settle the matter. And we trust that the time is coming, when our devotional poetry will receive, from men of piety and taste, the attention which its great importance demands.

There is, to be sure, no want of Selections of Hymns. Several that are very respectable have recently been published. Among these we are happy in being able to reckon the one edited by Mr Hill. In his preface he remarks:

• This little volume is intended as a substitute for one of a similar kind which has been used several years, principally in Baptist churches in Connecticut and other States. It has been considered desirable for some time past, by many ministers and others, that a new selection of Hymns should be made, systematically arranged, and adapted to evening preaching, and otber important meetings of the church, as well as of the ordinary conferences; the last edition of the old compilation being exhausted. In prosecuting the undertaking, he has encountered embarrassments with which none are acquainted, but such as have attempted the same kind of labor. The selection of poetic compositions intended to assist the devotional exercises of multitudes, in whose minds are conflicting religious and poetic tastes, and whose personal judgment constitutes their standard of excellence, is a work accompanied with many difficulties.

• As to poetic merit some of the Hymns may, perhaps, be considered exceptionable by some readers, but for the reasons already assigned, and on account of the confusion which is often experienced from the frequent alteration of Hymns, the compiler has thought it Nov. 1829.

50

[ocr errors]

expedient to retain the compositions most prevalent, except where important errors occur. Such as it is, this little book is presented to the Christian public, and especially to the Baptist churches, with the hope that it may conduce to their spiritual enjoyment, the salvation of souls, and the glory of God.'

The Hymns are judiciously arranged under distinct heads. The following is an invocation to the Holy Spirit:

• Blest Comforter Divine!
Whose rays of heavenly love
Amid our gloom and darkness shine,
And point our souls above;
Thou who with still small voice,'
Dost stop the sinner's way,
And bid the mourning saint rejoice,
Though earthly joys decay;
Thou, whose inspiring breath
Can make the clouds of care,
And e'en the gloomy vale of death,
A smile of glory wear;
Thou, who dost fill the heart
With love to all our race,
Blest Comforter !ếto us impart

The blessings of thy grace. The admonition contained in the Hymn on the aggravated guilt of religious declension and apostasy, ought never to be forgotten :

"Ye who in former days,
Were found at Zion's gate,
Who seemed to walk in wisdom's ways,
And told your happy state;
But now to sin drawn back,
And love again to stray,
The narrow path of life forsake,
And choose the beaten way;
Think not your names above
Are written with the saints ;
The promise of unchanging love
Is his who never faints.
Your transient joy and peace,
Your deeper doom have sealed,
Unless you wake to righteousness,

Ere judgment is revealed.' The question, What is prayer ? is well answered in the follow ing lines :

Prayer is the soul's sincere desire,
Unuttered or expressed,
The motion of a hidden fire,
That trembles in the breast.

Prayer is the burden of a sigh,
The falling of a tear ;
The upward glancing of an eye,
When none but God is near.
Prayer is the simplest form of speech
That infant lips can try;
Prayer the sublimest strains that reach
The Majesty on high.
Prayer is the Christian's vital breath,
The Christian's native air,
His watch-word at the gate of death-
He enters heaven with prayer.
Prayer is the contrite sinner's voice,
Returning from his ways,
While angels in their songs rejoice,

And say, Behold he prays.' Some of the hymns in this selection are excellent in every respect. There are a few, which, if we mistake not, it will be best to omit in the next edition. We should be gratified to see their places occupied by others equally glowing and devotional, but written in a more worthy style. In some instances, the omission of a single verse would be sufficient. And there are a very few verbal inaccuracies which will doubtless receive the correction of the compiler, as soon as he has an opportunity for making a revision. He seeing to be as much aware as ourselves that the book, in itself, is capable of improvement. He says: “It is not altogether such as was originally intended; but it is believed to be such as is necessary to meet the variety of tastes and wishes of those for whose use it is designed.'

What is here suggested is certainly worthy of consideration. But, at the same time, we feel very desirous of seeing the experiment made of introducing just as good a book as can be compiled ; a book every part of which shall breathe the spirit of devotion, flowing warm from the heart, in language intelligible and attractive alike to the learned and to the rude; to the man of taste, and to the child. Mr Hill has done well, and he is entitled to our gratitude; but we wish him and all others whose selections we have seen, to be encouraged to do still better.

a

NOTICE OF WORKS ON BAPTISM.

The Letters of David and John, containing Animadversions upon

the Lectures of Dr Woods on Infant Baptism. First published

in the Columbian Star 12 mo. pp. 106. Philadelphia, 1828. Essays on Christian Baptism. By J. S.C. F. Frey, Pastor of the

Baptist Church, Newark, N. Í. 12 mo. pp. 123. Boston : Lincoln & Edmands. 1829.

These works are written with ability, and they have been well received by the public. They breathe a spirit of benevolence that

is too seldom found in controversial writings, or in essays on controverted points; and they can hardly fail of being read with profit.

We have not room for a lengthened discussion ; nor is it needed. And to assert that Dr Woods is clearly refuted in these Letters, would be of little service. If any one has doubts, let him examine and decide for himself. Let him, as in the presence of God, and as he expects to give account at last, strive to ascertain the way

of truth and duty; and in doing this, let him not shut his eyes against the light that shines from the Christian revelation.

We have been particularly gratified with the remarks on 1 Cor. vii. 14:

• Dr Woods compares his own interpretation of this text, with that which Dr Gill has given. I shall not think it necessary to defend the interpretation of Dr Gill, as a different one, which is contained in a note p. 42 of Pengilly's Scripture Guide to Baptism, published by the Baptist General Tract Society, appears to me to give the true sense of the passage. It may be seen in the following extract, in which I think it is also clearly demonstrated, that the text is decisive against infant baptism.

“The Jews considered all Gentiles to be unclean, and thought it unlawful for a Jew to be in the house, keep company, or eat with, or touch a Gentile. By some means, possibly from the influence of Judaizing teachers, the church at Corinth seems to have been agitated with the question, whether the same rule ought not to be established to regulate the intercourse of the inembers of the church with other persons; that is, whether the church ought not to decide, that all who were without, were unclean to them who were within ; just as Gentiles were unclean to Jews, and that, therefore, it was inconsistent with Christian purity to dwell, keep company, or eat with, or to touch them. While this question was undergoing discussion in the church, it was perceived that it involved a very important case. Some of their meinbers were married to unbelievers, and if such a rule should be establised, these members would be compelled to separate from their unbelieving husbands or wives. Although the lawfulness of the marriage was not questioned, yet it would be unlawful for a believing husband to dwell with his wife, until God had converted her. The church resolved, probably after much discussion of the question, to write to the Apostle respecting it. This letter he had received, as appears from the first verse of this chapter. On the general question of intercourse with unbelievers, he treats in the fish chapter, and decides, that, to keep company or eat with persons who make no pretensions to religion, is not unlawful, and that, were all such persons to be esteemed unclean, and their touch polluting, Christians must needs go out of the world. On the particular case of those members of the church who were married to unbelievers, the Apostle treats in the chapter before us. He decides in v. 12 and 13, that they may lawfully dwell together, and in v. 14, for the conviction and silencing of any members of the church, who might object to his decision, he in substance says: the unbelieving husband is not unclean, so that his wife may not lawfully dwell with him : the unbelieving wife is not unclean, so that her husband may not lawfully dwell with her. If they are unclean, then your children are unclean, and not one parent in the whole church must dwell with or touch his children, until God shall convert them; and thus Christianity will be made to sever the ties that bind parents to their

« AnteriorContinuar »