to pour out their feelings in religious songs, in which poetry and music joined, and blended their most heavenly accents, and thus were heard, reviving in the sixteenth century, the hymns which, in the first century, soothed the sufferings of the martyrs. Many were the hymns composed, and rapidly circulated among the people, and greatly did they contribute to arouse their slumbering minds.'

Warton, in his history of English poetry, tells us, that to Calvin belongs the merit of having, with the advice of Luther, established the singing of psalms translated into the vernacular language, as a prominent part of public worship. The version of Psalms published by Clement Marot, formed an appendix to the catechism at Geneva, and became a characteristic mark, or badge of the Calvinistic worship and profession. Our own Knox, too, was equally zealous in the cause of psalmody, and compiled a work, an edition of which, published in 1615, exists to this day. So great was the zeal with which the Reformers cultivated sacred music, that psalms and hymns are termed by Burney the opera songs of the sixteenth century. Roger Ascham, writing from Augsburg in 1551, says, Three to four thousand singing in a church at one time is but a trifle.' And in our own land, psalmody was wont to be equally popular, when the voice of praise was heard daily ascending from every cottage.

The importance of sacred music is manifested by the power which it exerts over the feelings, in all the varied and trying relations of life. "The expression of sacred music comprehends every emotion which can agitate the human breast, and must be felt rather than described. The subdued tones of awful adoration; the impassioned fervour of desire; the humility of prayer; the wailing of penitential sorrow; the glad tones of thanksgiving, and the loud chorus of praise-all these must have their own peculiar utterance, and must be pervaded by a depth and solemnity which shall distinguish them from the meaner affections of humanity.' Its employment as a channel of rejoicing, is probably at once the most ancient and universal use attached to it. There seems to exist, in the heart of every man, an instinctive desire to sing when he is glad; and the Apostle James, in allusion to this propensity, points to the outlet through which the feelings ought to seek vent: Is any merry? let him sing psalms.' Equally potent is this divine antidote for the sorrowing heart. It calms the troubled soul, cheers the drooping spirit, and sheds a halo round the gloomiest picture. The evil spirit which haunted Saul was expelled by David's skilful lyre. At midnight,

C

Paul and Silas sang praises to cheer their hearts in prison. Luther frequently employed music as an encouragement to himself and his friends. 'On his way to Augsburg,' D'Aubigné relates, every man was aware of the dangers which threatened the Elector, and hence many in his escort marched with downcast eyes and sinking hearts. But Luther, full of faith, revived the courage of his friends by composing and singing with his fine voice that beautiful hymn, since become so famous

"Eine vaste burg ist unser Gott.

Our God is a strong tower."

This hymn was sung during the Diet, not only in Augsburg, but in all the churches of Saxony, and its energetic strains were often seen to revive and inspirit the most dejected minds.'

The Moravians, in their account of their missions in Labrador, testify how frequently they were wont to solace themselves with music, when their hearts were dispirited, and well-nigh cast down, by their want of success. Again, it is a source whence may be drawn much enjoyment and real delight, whether social or solitary. Hence the injunction of David, which his own experience abundantly confirmed: 'Praise the Lord, for the Lord is good: sing praises unto his name, for it is plea

sant.'

So also the command of Paul, where, condemning at the same time the so-called enjoyment of sensual indulgence, he says, 'Be not drunk with wine, wherein is excess; but be filled with the Spirit; speaking unto yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord.' -(Eph. v. 18, 19.) Further, its power over the soul tends to increase devotion, From the constitution of the mind, its emotions are strengthened by exercise and utterance; more especially is this the case, when the mysterious power of sympathy acts upon it, as in the house of God. Doubtless, the emotions to which the music of the sanctuary gives rise, may in many hearts only prove spurious feeling and natural sentiment. Still all who have felt the grace of God must be constrained to acknowledge the power of sacred music, as a divinely-appointed means of elevating the spirit. But the tendency to abuse alluded to, calls for constant watchfulness. Lastly, sacred music is one of the most efficient means of realizing heaven. “The liveliest emblem of heaven that I know upon earth,' says Richard Baxter, 'is when the people of God, in the deep sense of his excellency and bounty, from hearts abounding with love and joy, join together both in heart and voice, in the cheerful melodious singing of his praises.'

Sacred music, however, possesses other advantages, apart from those more directly connected with personal edification. By praise, men proclaim the goodness of God, and testify to his loving-kindness and tender mercies; thus others are persuaded to taste and see that God is good. My soul shall make her boast in the Lord,' says David: 'the humble shall hear thereof and be glad '-(Ps. xxxiv. 2); and Paul, reprobating the custom of singing in an unknown tongue, does so on the ground of its thereby failing to edify others. How shall he that occupieth the room of the unlearned say Amen at thy giving of thanks, seeing he understandeth not what thou sayest?'-(1 Cor. xiv. 16.) It cannot be asserted that sacred music is a direct instrument of conversion; but assuredly it may be, and often has been, used as a means of arresting the thought-ration and gratitude singing— less, and making the careless reflect.

possess in a high degree, that which Cicero declared to be the secret of the true orator, "the power of self-excitement."' The feelings of this minister have, we doubt not, been often experienced out of the pulpit as well as in it. When the heart is full, its emotions will seek vent by expression. Hence it may often be observed, that the last psalm of a service is the most lively, and is sung with more animation than the others. On the evening of a communion Sabbath, for instance, who has not felt his soul elevated, by the loud burst of

·

Numerous instances are on record of the profligate being allured to the house of God through the agency of psalmody. It is related of Dr Bray, that, when he found the young men in his parish were in the habit of loitering about the churchyard, or sauntering in the neighbouring grounds, till the service was far advanced, he used to order a psalm to be sung before prayers began, which had the effect of making them come flocking into the church, and obliged them to be present both at prayers and preaching, Lastly, the music of the sanctuary is calculated to cheer and enliven ministers of the gospel. 'Not long since,' says a minister, 'we worshipped in two congregations on the same Sabbath. In one, nearly the whole congregation united in singing the psalms, which were selected as appropriate to the sermon. The effect upon our feelings was electrical. We entered the pulpit, feeling that to preach was a task which we were but little prepared to perform. By the time the second psalm had been completed, so exhilarating and elevating had been its effect upon us, that that feeling had passed away, and preaching became a pleasure. The agreeable services of the morning led us to anticipate those of the evening with pleasure. Psalms appropriate to the occasion had been selected, the congregation was larger than the one in the morning, but when the singing commenced, it was confined to a few voices in a distant gallery. The effect was chilling in the extreme. We dragged through the services, and retired to spend a restless night, in thinking over the unsatisfactory scenes through which we had passed. We have a profound admiration for the man who can preach a solemn and impressive sermon, after the singing of two or three cold and heartless tunes. He must certainly

'How bright these glorious spirits shine! Whence all their white array?'

sung to the stirring tones of St Asaph? And who can listen unmoved to the swell of three thousand voices, at the close of our General Assembly, with fervent ado

'Pray that Jerusalem may have

Peace and felicity?'

Such instances show the power of psalmody, when the heart and understanding find utless, if grace always fed the flame, its terance in grave sweet melody; and doubt results would be oftener more apparent.

But it must be abundantly evident to any one who has given the subject the slightest consideration, that sacred music is treated with neglect, and that the end for which psalmody was instituted as part of our church service, has not been accomplished; and we must be constrained to acknowledge, after listening to the voice of praise in some of our Scottish congregations, that there exists in sacred music an element which has never been deve

loped-an element which is capable of producing the most powerful effects, and fitted to give to psalmody an importance which, at least in our day, it has failed to reach. Were the hearts and voices of our

worshippers duly attuned, Presbyterial singing might soon eclipse the heartless choir, and rival, nay, far surpass, the thunders of the organ.

THE IMPERFECTIONS OF OLD

TESTAMENT SAINTS.

THE Sacred Oracles not only speak of God as essentially spiritual, but of man as really human. All the great men of Scripture are, with one glorious exception, but imperfect and erring beings. There are some who delight to exhibit the faults of these imperfect saints, who denounce their errors, and question the propriety of recording such offences as theirs in a book like the Bible. But it is better that scepticism should have its

remaining in these good men, but we must admire the grace which purged, pruned, and chastened them; and admit that it was better they should enter into life maimed,' and learn in their experience the force of the Scripture admonition, 'Let him that thinketh he standeth, taketh heed lest he fall.' The great moral of Scripture bioworst may rise: it stands like a beacon light to warn the presumptuous and encourage the penitent; and is but another evidence that 'all Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, and for instruction in righteousness, that the man of God may be completely furnished unto all good works.'

B.

CRUMBS FOR THE CHILDREN.

PREFERENCES DISCOVER PRINCIPLES.

AT the early twilight of an autumn day, before the cheerful beauties of an open stove, sat Esther and Hope. Esther's long visit at her uncle's, with its varied and interesting incidents, still formed the topic of conversation. She had been absent from home more than a year, and a month only had witnessed her return. John sat in a low chair, close by the fire, a sore throat and a bad cold having confined him at home all day; and, after all, it was not a very severe confinement, inasmuch as both John and Nat greatly delighted in the society of their sisters. Mr Hunter was still down in town, while Mrs Hunter and Lizzie were on their way home.

bones to snarl at than that superstition should have had its idols to worship. The biography of Scripture is only what we expect to find in any correct history of man; and the book that purposes to lay bare the anatomy of the human heart, and to illustrate its disease and its remedy, must have many pictures calculated to disgust the mock purity of the sentimen-graphy is that the best may fall, and the talist. As it was intended, not only to teach the way of righteousness to man, but to point out the way of salvation to sinners, we needed, not only a perfect copy of the law, and one perfect example to illustrate it, but many other examples to exhibit to us the deceitfulness of the heart, the danger of temptation, the evil of sin, and the necessity and nature of repentance. He who has never felt the need of repentance will not find much to interest or instruct him in the biography of Scripture; but he who is convinced of sin, and alarmed for his safety, will turn to the experience of others, and as he reads of their transgressions, their repentance, and their pardon, he also will seek mercy where they sought and found it. He has there the example of some who 'obtained mercy, that in them Christ Jesus should show forth all longsuffering and patience, for a pattern to them who should hereafter believe in his name.' We often form a false estimate of the character of Old Testament saints, by forgetting that as they had neither our privileges nor responsibilities, they ought not to be judged by our light, but by the law of their own times; and if there were any amongst them whose privileges were so great that the common rule is no standard for them, still we would require to know more about some things of which we are now ignorant, before we can be competent to give a right judgment on their character and experience. We know that some of them were honoured to reveal much of the will of God, and to be instrumental in forwarding his work on the earth; but we do not know the influence which such distinguished privileges, on the pride of the human heart, nor their tendency to make men forget the necessity of a constant dependence on the power of their heavenly Father; and there were few who, like Paul, had the privilege of a sinless infirmity, to keep them from being 'exalted above measure.' We know that they all needed salvation, but we do not know how far they went astray before they were afflicted, nor what kind of discipline was best adapted to sanctify their natures, and keep them near to God. We know that they were forgiven much, and that they loved much; but we do not know how far the sense of forgiveness inflamed the ardour of their love. We may regret to discover the evidence of depravity still

'Here is an invitation to the Parkers' great party, for Thursday evening,' spake Hope, who had just answered a summons at the door.

"To their great party! O, yes; why, I shall certainly go; shall you not, Hope?' cried Esther, with great animation.

'But our missionary sewing-meeting is to-morrow night,' said Hope.

'O, we must go to the Parkers'; they will expect us, by all means.'

'Why must, Esther? We can say we are engaged our meeting is prior and more important than the party. I am sure we should not be missed in one of their crowded routs.' So urged Hope.

'O, we ought to go. Everybody will be there-it will look so singular for us to be absent. Yes, only for once, at any rate.' Thus argued Esther; and with precisely the same arguments does every pleasureseeker urge obedience to his inclination. Hope was not convinced. Affection whispered, 'Go with your sister-it will please her.' Duty asked, with august simplicity, 'Is it right?