ning into one of the extremes of skepticism or superstition. But it is a miserable neglect and abuse of the understanding to dwell on the technicalities of a religious system, forgetful of its spirit. It is like studying human nature in the anatomy of a lifeless body, without any reference to the soul which gave to the body its life and grace and beauty, its intellectual power and moral character. * * * "Would men judge of Divine Revelation in this manner, there would be fewer objectors and no scoffers. True religion does not ask them to spare superstition or fanaticism. Either of these is as adverse to revealed religion as it is to common sense and human happiness. Philosophy, if it be, as it ought, the same thing as moral wisdom, mistakes its end when it separates itself from Christianity. No wise and good man can have an interest distinct from the design of the gospel. Single texts of Scripture may be of doubtful meaning; particular narratives may have a bearing that is not coincident with a favorite hypothesis; but it is not more certain that we have books explanatory of the Christian religion, than that those books inculcate a system of inquiry, independence of mind, tolerance and charity and brotherly kindness and every imaginable grace and virtue; a system, in short, which promotes in the highest degree the improvement of the mind and the exaltation of the moral character, and which is equally favorable to personal and social enjoyment and perfection. What more can any man desire for himself or others? "Some persons are alarmed, more affect to be alarmed, at the progress of what is called infidelity. For one, I am free to avow that though I hold no conviction of my understanding more certain than the truth, and no sentiment of my heart dearer than the excellence of Christianity, I am notwithstanding quite satisfied with the state of the public mind. A great process has been carrying on, and we are now nearly arrived at the crisis. Those of us that are no longer young may hope to see the result. Judging from the signs of the times, I cannot doubt that the issue will be in favor of the rational gospel. Unbelievers have done unspeakable good in exposing and making men ashamed of the corruptions of Christianity. Without meaning or knowing it, they have been instruments in the hands of Providence for purifying and saving true religion. Such of them as are of pure mind and benevolent feelings, (and that there are such amongst them it were gross bigotry to deny,) have served the interests of real piety, although they may have carried their offerings to the altar of the Unknown God. They have opposed the Christian faith merely because they gave ear to the popular voice, and took for Christian, doctrines which are derogatory to the Divine character, revolting to the human understanding, and at war with the peace of the world and the improvement of social institutions. Let them learn what the gospel is, a scheme for glorifying the Parent Creator by making the creature man happy, and great in his virtuous happiness, and they will be prompt to embrace it, and the first to lay themselves out for its promotion. They may not enrol themselves of any one church or sect; they may subscribe and assent to no given creed; they may be unable to define their faith or sentiment in words; but as far as they love goodness and aspire to intellectual and moral greatness, they are the disciples of Jesus Christ. This discipleship they will sooner or later be eager to avow; for every thing in nature, every thing in Providence, every thing in the human mind and every thing in the human heart, as it comes from the hands of its Maker, tends towards what is just in principle and benevolent in feeling; that is, tends towards Jesus Christ, in whom are fulfilled the highest thoughts of the wise and the best wishes of the good."- pp. 24 - 32. We select the following from one of the most deeply interesting and impressive Sermons in the volume, "On Secret Joys and Sorrows." "One class of joys and sorrows, particularly deserving of our consideration in this place, are more than others secret, I refer to those excited by a sense of religion, which, however they may be gratified and invigorated by social expression, can only be formed and exercised strongly in private. All vital religion begins with self-examination, which cannot take place till the mask in which we all meet in the world is taken off. They that live always in a crowd do not breathe the breath of heavenly life. It is in retirement that the soul learns to know itself, its imperfections, its wants, its supplies and remedies. * In the progress, as well as in the commencement of a religious life, there will be bitterness 'known to the heart only, and joy with which a stranger cannot intermeddle. Who that understands the purity of the gospel, and that knows himself, can avoid at times strong feelings of selfdissatisfaction, when he compares his opportunities with his improvement, when he reflects how small is his growth in grace measured by his advance in years, when he perceives how much better than he are many who have had fewer advantages, and when he considers the uncertainty of life and his probable nearness to that point of time which will decide his character for eternity? His discontent with himself will not be prevented by the consciousness of his having no directly sinful habits and indulging in no wilful sins: it is enough, in this frame of mind, to disquiet him and cast him down, that he has not run with sufficient diligence the race that is set before him; that if he be judged according to his deeds, not according to the Divine mercy, he shall be accounted "an unprofitable servant;" and that but for the long-suffering of Heaven, he had been cut down as one that cumbereth the ground. But humility, which prompts these feelings, will also confine them within the sanctuary of the heart. In their intensity they cannot be expressed, and no human counsel or advice can lift up the soul from the dust. Almighty Goodness alone can turn its captivity; and "to this man will I look, saith the Lord, even to him that is poor and of a contrite spirit, and that trembleth at my word." In the light of the Divine countenance he now revives. Mercy rejoices against judgment, and hope triumphs over fear. There is no more condemnation. The spirit holds communion with the Father in heaven. The love of God is shed abroad in the heart. Through the medium of this love are seen all creatures in all places, and for time and eternity. Heaven is brought down to earth, and the soul, abstracted from the world, is filled with joy unspeakable and full of glory." — pp. 44 – 46. Our attention has been attracted, in reading this volume, to the great variety of modes in which the author alludes to, and illustrates, the doctrine of Divine Providence. He has given us but one sermon directly upon this topic, yet in very many of the Sermons, there are brief references to some striking and convincing argument in favor of the doctrine; and what is thus brought into a Sermon incidentally, just touched upon and left, often has more power, and leaves a stronger impression, than a whole discourse upon the subject. The following passage from the Sermon "On the virtuous Use of Talents," is an instance of this. "Fluctuating as all the individual component parts of society are, it is a manifest proof of a superintending Providence that the variety and relative fitness of its members are uniformly kept up. The equality in the number of each sex which prevails in most parts of the world, in all where the climate and manners are favorable to the perfection of the human being, has been often dwelt upon with advantage as an argument in favor of natural religion; and we may, I think, insist with as much propriety, in the same view, on the well-regulated diversity that has been ever maintained in the talents and genius of mankind. We could not fix upon any individual child as fit for this or that station or profession or calling; but we should be warranted by experience in pronouncing that in the present generation of children there will be found every power and all the skill that society wants or has ever called into exercise. No known talent has wholly failed. Some powers, as in poetry, painting, and sculpture, for instance, are wholly individual; they cannot be communicated from one to another; they grow and die with the possessors; yet in civilized and highly cultivated society there is never an extreme dearth of these powers; they appear to be generally adequate to the necessity which there is for them. Like some of the most beautiful and fragrant flowers, they cannot be raised from their own seed, but may be safely reckoned upon here and there amongst more common plants. Such is the care of the Great Arbiter of human life, that, whilst there is sufficient uniformity in human nature to give the race a kindred feeling for each other, there shall be a sufficient diversity to distinguish individuals, to make them mutually serviceable, and to strengthen the common sympathy of nature by a sense of self-interest. And yet there are those who would war against the very principle of creation, and while our Maker displays his perfection in the regular variety, the boundless but proportionate differences in his creatures, would bend the puny force of human laws to compel an uniformity of faith, an uniformity of mind! Vain and senseless bigotry! which would strike out of nature all but one form, one color! which would extinguish the eye in the body, and have all head or all arm! which would amputate all of the mind but one common, one low branch of thought!"- pp. 134 - 136. Our limits will not admit of further extracts. We have not done, and could not do, justice to Mr. Aspland in those we have made. We can only hope the notice here taken of the volume may gain for it a republication in this country in a form that shall place it within the reach of all. S. K. L. ART. V.-1. Songs of the Affections, with other Poems. By FELICIA HEMANS. 12mo. Edinburgh. 1830. 2. National Lyrics and Songs for Music. By FELICIA HEMANS. 12mo. Dublin. 1834. 3. Scenes and Hymns of Life, with other Religious Poems. By BY FELICIA HEMANS. 12mo. Edinburgh. 1834. 4. The Poetical Works of Mrs. FELICIA HEMANS: COMplete in one volume. With a Critical Preface. 8vo. Philadelphia. T. T. Ash. 1835. 5. The Poetical Works of Mrs. HEMANS, complete. 8vo. Philadelphia. Grigg and Elliot. 1835. We have now received the last of the imperishable gifts of Mrs. Hemans's genius. The period of her spirit's trials and sufferings and its glorious course on earth has been completed. She has left an unclouded fame; and we may say in her own words: "No tears for thee! - though light be from us gone With thy soul's radiance; ***** No tears for thee! They that have loved an exile, must not mourn To see him parting for his native bourn O'er the dark sea." As this, therefore, will be the last time that we shall review any production of Mrs. Hemans, we may be permitted to recall, with a melancholy pleasure, the admiration and delight with which we have followed the progress of her genius. The feelings with which her works are now generally regarded, have been expressed in no publication earlier, more frequently, or more warmly, than in our own. Without repeating what we have already said, we shall now endeavour to point out some of their features considered in relation to that moral culture in which alone such writings can exist. Mrs. Hemans may be considered as the representative of a new school of poetry, or, to speak more precisely, her poetry discovers characteristics of the highest kind, which belong almost exclusively to that of later times, and have been the result of the gradual advancement, and especially the moral progress, of mankind. It is only, when man, under the influence of true religion, feels himself connected with whatever is infinite, that his affections and powers are fully developed. The poetry of an immortal being must be of a different See a notice of her "Voice of Spring," together with the poem itself, in the Examiner for 1825, (p. 124;) her "Elysium," (p. 191.) In the volume for 1826, are several of her poems, Lines addressed to her (p. 283), a notice of the intended American edition of her Works (p. 172), and a Review of her "Forest Sanctuary and Other Poems," (p. 403.) In that for 1827, other poems; with a notice of her "Hymns for Children." first published in this country, (p. 529 ; ) and in that for 1829, a review of her "Earlier Poems," first collected in this country, and her "Records of Woman," (p. 1.) We may add, that several of her poems were originally published in the Examiner, and others in the first volume of the earliest American edition of her Works. May the writer be permitted to express his regret, that the sale of this edition has not been such as to justify him in attempting to complete it? The two volumes published are among the most beautiful specimens of American typography. Two more of the same size would complete the undertaking. VOL. XIX. - 3D. S. VOL. I. NO. III. 42 |