Sense of all sense and soul of soul,
Nought is too vast for Thy control.
Beneath Thy all-directing nod,

Both worlds and worms are equal, God.' Wretched, wretched is the delusion of the man who mistakes this, the very rant of pantheism, for piety or worship.

Such is Unitarian piety !-we entreat our readers to mark it well-a piety that knows of no repentance towards God, no faith in the Mediator; a piety without humility, without contrition, without love. For love to God is not the true character of our Author's panegyrics on the Creator. There is no recogs nition of the revealed character of God, no gratitude expressed for his manifestation of Himself in his holy word, no corresponding sense of the Divine attributes. If the Poet were met with the exhortation, “ Be ye reconciled to God," he would doubtless answer, that he had never offended him, that he stood in no need of the great means of reconciliation. Now men may call this state of mind love to God, but the Scriptures term it " enmity."

The want of reverence betrayed in the Author's expressions, is the more remarkable, because it has been a frequent charge against orthodox hymn writers, that they have fallen into this impropriety; and we are far from thinking that the charge has been wholly without foundation. There are passages in the hymns of Watts and Wesley, which we consider as very reprehensible in this point of view. Our readers will have in recollection one line in particular, which is chargeable with this improper familiarity,

• Dear God! the treasures of thy love ! But, in that instance, as in most others, the scope and tenor of the hymn, if they do not redeem the expression from impropriety, prevent it from being misunderstood as proceeding from any want of devout reverence. But, in Mr. Bowring's poetry, the name of the Divine Being is invoked with more than equal familiarity, but without any epithet of affection, and in connexion with no redeeming sentiments; with the familiarity, not of humble affection, but of a presumption that makes one shudder.

It is quite unnecessary to remark on the almost total avoidance of the dialect of Scripture, which distinguisbes these hymns. There is a version of the 104th psalm among the matins, and, among the other pieces, a versification of Psalm xc., Habakkuk, chap. iii. and the 13th chapter of 1 Corinthians. But these comprise nearly all our Author's obligations

to the Bible, while his general cast of expression is at the furthest remove from the language of the inspired writers. It could not be otherwise : no one could have composed these poems, who believed that all Scripture was given by inspiration of God.

Pure devotion can have but one source. It may be aped with more or less success by the poet or the philosopher; and as the to os of the heathen philosopher was the object of a certain intellectual worship, so now, the Divine Being may be made the theme of complimentary addresses and sentimental melodies, and such poems may be chanted, with a delusive emotion of pleasure, in the chapel or in the drawing room. Mr. Bowring's matins and vespers, though of a different character, may very naturally rank in the polite world, with the Hebrew Melodies of Lord Byron, and the sioklier strains of Anacreon Moore. But give us, we say, Sternhold and Hopkins, or the Scotch Psalms, rather than such melodramatic devotion as this. Christian worship disclaims alike the offering and the priest. The character of a psalmist is a sacred character; and his lyre, more especially, to fix his fame,'

. 'must be the poet's heart.' We regret that Mr. Bowring has attempted this style of poetry. We presume not to call in question his right to hold the sentiments he has adopted, and to give them expression as he may please ; nor do we doubt his sincerity or the honesty of his purpose. But we regret that he should have deceived himself by imagining, that he could either do his Maker service, or himself honour, or his fellow creatures good, by such effusions as these. We regret the moral delusion under which he labours, and the misapplication of his talents, occasioned by a blighting, heartwithering creed. If his volume answers any useful purpose, it will be by illustrating the indissoluble connexion between the faith of Christ and the love and worship of the Father. When Socinianism can bring forth devotion, then may men gather grapes from thorns and figs from thistles. But how then should the declaration of our Lord hold good, that “ He that “ honoureth not the Son, honoureth not the Father who hath " sent him?"

Art. VI. A Present for the Convalescent : or for those to whom it is

hoped, some recent Affliction has been attended with a Divine Blessing: and for new Converts to Religion in general. By the Rev. John Fry, B. A, Rector of Desford, Author of “ The Sick Man's Friend,” &c. &c. 12mo. pp. xii. 254. Price 4s.

London. 1823. AN EXTRACT from the Introduction to this little work,

will best explain its design, and indicate the truly Christian spirit which pervades it.

• The favourable reception of a small work of the Author, entitled The Sick Man's Friend, has led to the following publication. Its aim is, to follow up the advice that has been given on the sick-bed, when returning health appears likely to restore the patient to the world and its temptations; and thus, in hope of the Divine blessing, to throw another handful of seed into the soil that has, perhaps, in some measure been softened and loosened in affiction, before it shall again resume its wonted hardness, or stiffen under the incumbent harvest.

• The friends of religion, whose warning and consoling voices are heard at the bed of sickness, are often compelled to witness the dispersion of their fairest prospects of good, at the period of returning health, or when the spirits that had been depressed, are raised again to their former elevation. Alas!

How soon
Doth height recal high thoughts, how soon unsay
What feign'd submission swore! Ease doth recant

Vows made in pain as violent and void. Indeed, I can appeal to the best practised in the works of charity, whether, notwithstanding all their acquired knowledge and experience, they are not sometimes much surprised at the results of a recovery from a sick-bed. The penitence seemed so true and earnest, the welcome given to the tidings of a Redeemer's mercies seemed so hearty, so much was said, so much was promised, so much seemed to be felt, that charity retained no doubt; and, had the expected death ensued, would triumphantly have inscribed the memory of the deceased as a monument of converting grace. But your sick man recovered, and all his religion was gone ! He awoke as from a pious dream, and returning to the realities of life, was the same wicked and careless man as ever. Your heart mourns at this : you feel dis. appointed. Perhaps a temptation is at hand, that you should relax in your labours of love, since means so well adapted, so well-timed, so morally powerful on every feeling of the human breast, are all as nothing before the returning tide of human corruption.

• But recal these thoughts. Your “ labour of love” was the same. “ It is well that it was in thine heart” to carry the balm of salvation to that bed of sickness. “ Thy work shall have its reward.” And the case, however extraordinary and discouraging, will some way or

other redound to the glory of God, and to the illustration, perhaps, still of his manifold grace ; “be not then weary in well doing.”'

To assist the pious and friendly visiter in this charitable work, these addresses have been drawn up. They are fourteen in number. The first, founded on John v. 14, is particularly apposite and striking. The next three are on John viii. 31, 2; Matt. viii. 18; and 1 Pet. ii. 2. These are followed by seven addresses on " the first principles of the doctrine of Christ, and the danger of apostacy, founded on Heb. vi. 1–6. The subjects of the last three are taken from 2 Cor. vii. l; Tit. ii. 14. and Eph. vi. 10. The topics are extremely well chosen, and the style is simple, practical, and affectionate.

In noticing a work of this kind, we purposely waive minute criticism. We regret, however, that our Author has deemed it expedient to touch (at p. 112,) on the Church of England doctrine of baptism. The tenor of his general remarks on that subject is excellent, but he has hazarded a few disputable positions, which we could wish omitted in a work adapted for general circulation. Our objection applies, however, to only à few sentences. Mr. Fry takes the words—" the doctrine “ of baptisms and of laying on of hands," as intending the doctrine of regeneration and of the indwelling of the Holy Spirit. In support of this opinion, he may cite highly respectable authorities. But we incline to believe with Calvin, that the words are to be read as in a parenthesis: "not laying again “ the foundation of repentance from dead works and faith to“ wards God, which is the doctrine of baptisms,” &c. that is, the initial doctrines of Christianity, those into which the catechumens are instructed. This appears to us by far the more natural construction, and it gives a better sense.

Mr. Fry has judiciously appended to each address a short prayer. The volume has our cordial recommendation: it cannot fail to be useful. The first address, if printed separately, would form an excellent tract for more enlarged circulation.

Art. VII. Memoirs of a Captivity among the Indians of North

America, from Childhood to the Age of Nineteen : with Anecdotes descriptive of their Manners and customs. To which is added, some Account of the Soil, Climate, and vegetable Productions of the Territory westward of the Mississippi. By John D. Hunter,

8vo. pp. x. 448. Price 12s. London. 1823. THIS very entertaining narrative will not fail to strengthen

the growing interest which, we are happy to find, is awakened on behalf of the North American Indians. The internal marks of authenticity are so strong, that we entertain no suspicion whatever of its substantial genuineness and accuracy. At the same time, it would have been more satisfactory to be informed, by what means the work fell into the hands of the publishers. If, as we suspect, it be a reprint of an American edition, we know of no purpose that can be answered by the suppression of the fact. The Preface, which is without date or address, states, that a Mr. Edward Clark, a friend of the Author's, has had the revisal and arrangement of the manuscript. Mr. Edward Clark may be very well known at New York; but we in London, should have liked to learn something about him also : his endorsement of the Manuscript would have been worth something, could he have referred us for his character, to any good house in town. As it is, we must receive the story on the faith of the Narrator, and Messrs. Longman, Hurst, Rees, Orme, Brown, and Green.

The individual whose Indian nomme de guerre has supplied him with so familiar and British a surname, in addition to his baptismal appellative, and whom we are now to call Mr. John Hunter,—was captured, in his infancy, together with another white boy and a little girl, by a party of Kickapoo Indians, whu attacked the residence of his parents, which was doubtless some remote settlement. His very early age at the time, precludes his having any recollection of the circumstances attending his capture, of the situation of the settlement, or of the name and person of his parents, who, in all probability, were massacred. Of his infant fellow prisoners, the girl was asterwards despatched, and the boy was attached to another party. Hunter was adopted into the family of one of the principal warriors, in whose squaw he found a kind and affectionate foster-mother. While, however, he was still very young, the party of Kickapoos among whom he had become naturalized, in the course of their migrations, fell in with a hostile party of wandering Pawnees, who massacred and scalped nearly all their warriors, and made prisoners of the remainder. With them he had remained only a few months, when they were, in their turn, attacked and vanquished by the Kansas, or Konzas, on whose hunting-grounds they had trespassed ; and Hunter was again fortunate in being transferred to the family of one of the chiefs. While among this more civilized tribe, he was accustomed, in company with the Indian boys, “to listen with indescribable satisfaction, to the sage counsels, inspiring narratives,

and traditionary tales of Tshut-che-nau.' (Defender of the People.)

• This venerable worn-out warrior would often admonish us for our

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